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THE WORLDLINGS LOOKING-GLASSE, VVherein hee may cleerely see what a woefull bargaine he makes, if he lose his soule for the gaine of the world.
THE WORLDLINGS LOOKING-GLASS, Wherein he may clearly see what a woeful bargain he makes, if he loose his soul for the gain of the world.
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Matth. 16. 26. For what is a man profited if he shall gaine the whole world,
Matthew 16. 26. For what is a man profited if he shall gain the Whole world,
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and lose his own soule? or what shall a man giue in exchange for his soule?
and loose his own soul? or what shall a man give in exchange for his soul?
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THE time of our blessed Sauiours passion being at hand, he tells and forewarnes his Disciples of it, that thereby he might confirme and strengthen them against the scandall of his Crosse;
THE time of our blessed Saviour's passion being At hand, he tells and forewarns his Disciples of it, that thereby he might confirm and strengthen them against the scandal of his Cross;
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But yet for all this they dreame of an earthly Kingdome, and that our Sauiour should restore them to their ancient liberties, which in time past their fathers enioyed, in the time of Dauid, and Salomon, and other Kings of Israel;
But yet for all this they dream of an earthly Kingdom, and that our Saviour should restore them to their ancient Liberties, which in time passed their Father's enjoyed, in the time of David, and Solomon, and other Kings of Israel;
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but our Sauiour to put them out of this conceit, tells them plainly elsewhere, that his Kingdome is not of this world:
but our Saviour to put them out of this conceit, tells them plainly elsewhere, that his Kingdom is not of this world:
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and therefore they are not to expect any earthly pompe and state by him, for he must goe to Ierusalem and suffer many things of the Elders,
and Therefore they Are not to expect any earthly pomp and state by him, for he must go to Ierusalem and suffer many things of the Elders,
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and chiefe Priests, and Scribes, and bee killed, &c. Peter who loued him dearely, and so was more forward to manifest his loue then the rest, takes him aside, thinking he had spake vnaduisedly, that would die when he might liue,and chief Priests, and Scribes, and be killed, etc. Peter who loved him dearly, and so was more forward to manifest his love then the rest, Takes him aside, thinking he had spoke unadvisedly, that would die when he might live,
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and began to rebuke him, saying: Be it farre from thee Lord, this shall not bee vnto thee. q. d.
and began to rebuke him, saying: Be it Far from thee Lord, this shall not be unto thee. q. worser.
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Thou art the promised Seed of the Woman, in whom all the Nations of the world shall bee blessed, thou art an innocent man,
Thou art the promised Seed of the Woman, in whom all the nations of the world shall be blessed, thou art an innocent man,
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and therefore oughtest not to die;
and Therefore Ought not to die;
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thy life is very profitable vnto all men, by feeding their bodies, curing their diseases, teaching and instructing them in the wayes of godlines,
thy life is very profitable unto all men, by feeding their bodies, curing their diseases, teaching and instructing them in the ways of godliness,
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therefore thou oughtst rather restore the kingdome to Israel, and to free vs out of our captiuity.
Therefore thou Ought rather restore the Kingdom to Israel, and to free us out of our captivity.
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But alas, Peter, thy counsell is carnall, thou vnderstands only the things that belong to thy owne ease and quietnesse,
But alas, Peter, thy counsel is carnal, thou understands only the things that belong to thy own ease and quietness,
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but not the things which are of God, I was sent to seek and to saue the lost sheepe of the house of Israel, and am that scape goate, which must beare the iniquities of the people, and that Lambe which must take away the sinnes of the world, & by my death and suffering must offer my selfe as a sacrifice for the redemption of the world;
but not the things which Are of God, I was sent to seek and to save the lost sheep of the house of Israel, and am that escape goat, which must bear the iniquities of the people, and that Lamb which must take away the Sins of the world, & by my death and suffering must offer my self as a sacrifice for the redemption of the world;
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and so by death ouercome him which hath the power of death;
and so by death overcome him which hath the power of death;
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therefore Peter, get thee behind me with thy deuillish counsel, thou art an offence, to me,
Therefore Peter, get thee behind me with thy devilish counsel, thou art an offence, to me,
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and an aduersary to my fathers wil, which hath appointed & set me apart to reconcile the world vnto him:
and an adversary to my Father's will, which hath appointed & Set me apart to reconcile the world unto him:
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therefore if thou wilt be my Disciple indeed, as thou professest thy self to bee, imitate thou mee in my obedience to my Fathers Will;
Therefore if thou wilt be my Disciple indeed, as thou professest thy self to be, imitate thou me in my Obedience to my Father's Will;
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& learn thou thy duty wch now I teach thee, and which I will haue all my Disciples to learne ▪ If any man will come after mee, let him deny himself,
& Learn thou thy duty which now I teach thee, and which I will have all my Disciples to Learn ▪ If any man will come After me, let him deny himself,
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& take vp his crosse and follow me; & take up his cross and follow me;
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Teaching all those which will giue vp their names vnto him, what must bee their practice, and whereto they must trust;
Teaching all those which will give up their names unto him, what must be their practice, and whereto they must trust;
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they must renounce their owne wit, pollicie, and affection, and bee content to endure crosses, losses,
they must renounce their own wit, policy, and affection, and be content to endure Crosses, losses,
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and much affliction, which they must beare cheerefully, and follow their Captaine Christ Iesus in well doing,
and much affliction, which they must bear cheerfully, and follow their Captain christ Iesus in well doing,
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though they haue neuer so many pullers back, and hinderances in the way:
though they have never so many pullers back, and hindrances in the Way:
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yet they must imitate the Philistins Kine, which bare the Arke of GOD, though they were milche,
yet they must imitate the philistines Kine, which bore the Ark of GOD, though they were milche,
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and had their Calues at home, yet without any turning to the right hand or left, they kept on their way to Bethshemesh: So the Disciples of Christ, which haue giuen vp their names vnto him,
and had their Calves At home, yet without any turning to the right hand or left, they kept on their Way to Bethshemesh: So the Disciples of christ, which have given up their names unto him,
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and doe beare the Arke of his law vpon their shoulders, though they haue many allurements of the world, the flesh and the Deuill, to draw them backe;
and do bear the Ark of his law upon their shoulders, though they have many allurements of the world, the Flesh and the devil, to draw them back;
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which are as dear vnto them as the calues were vnto the Kine;
which Are as dear unto them as the calves were unto the Kine;
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yet for all this they must keepe on their course in the pathe of a holy life and conuersation without turning either to the right hand or left,
yet for all this they must keep on their course in the path of a holy life and Conversation without turning either to the right hand or left,
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vntill they come to Bethshemesh, the house of the Sun:
until they come to Bethshemesh, the house of the Sun:
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for he that puts his hand to the Plough, and afterwards lookes backe, makes himselfe vnfit for the Kingdome of God:
for he that puts his hand to the Plough, and afterwards looks back, makes himself unfit for the Kingdom of God:
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Therefore our blessed Sauiour plainly tels his Disciples what their profession would cost them, and what they should looke for;
Therefore our blessed Saviour plainly tells his Disciples what their profession would cost them, and what they should look for;
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that is, to bee hated of all men for his sake, and to endure all manner of crosses,
that is, to be hated of all men for his sake, and to endure all manner of Crosses,
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and bee content to beare them patiently, and weare them as a crown vpon their heads:
and be content to bear them patiently, and wear them as a crown upon their Heads:
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and to cary death alway before them as a seale vpon their fingers.
and to carry death always before them as a seal upon their fingers.
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Now because the heart of man is full of doubts, and out of selfe-loue is readie to call the truth of God in question;
Now Because the heart of man is full of doubts, and out of Self-love is ready to call the truth of God in question;
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our blessed Sauiour is carefull to fence his doctrine against all doubts, and to preuent all scruples which carnal men can make against the truth thereof,
our blessed Saviour is careful to fence his Doctrine against all doubts, and to prevent all scruples which carnal men can make against the truth thereof,
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as thinking it very harsh to flesh and blood.
as thinking it very harsh to Flesh and blood.
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Therefore in the 25 and 26 verses hee answers a secret obiection, which some obiectour might reply vpon him, in these or the like words;
Therefore in the 25 and 26 Verses he answers a secret objection, which Some obiectour might reply upon him, in these or the like words;
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That so hee should lose at least the worlds goods, and perhaps his life too.
That so he should loose At least the world's goods, and perhaps his life too.
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To the one Christ answers in the verse preceding my Text, that to lose life, was the way to find it, meaning eternall life, q. d. for the worst that Tyrants can doe, is but to send them to heauen,
To the one christ answers in the verse preceding my Text, that to loose life, was the Way to find it, meaning Eternal life, q. worser. for the worst that Tyrants can do, is but to send them to heaven,
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and the desire to saue life by refusing the crosse, was the way indeed to lose it, to wit, eternall life.
and the desire to save life by refusing the cross, was the Way indeed to loose it, to wit, Eternal life.
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And to the other he answeres in the words of my Text, that the gaine of the world is nothing if it be compared with the soules losse, which he layes downe in an hypotheticall proposition question wise;
And to the other he answers in the words of my Text, that the gain of the world is nothing if it be compared with the Souls loss, which he lays down in an hypothetical proposition question wise;
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For what is a man profited if he shall gaine the whole world if he lose his soule? Which categorically turned is, he that winnes euen a whole world,For what is a man profited if he shall gain the Whole world if he loose his soul? Which categorically turned is, he that wins even a Whole world,
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but loseth his owne soule for it, gaines not;
but loses his own soul for it, gains not;
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which is confirmed by the latter part of the verse, that there is nothing worth the soule, nothing equiualent to it, which he propounds questionwise also,
which is confirmed by the latter part of the verse, that there is nothing worth the soul, nothing equivalent to it, which he propounds questionwise also,
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because in this forme a proposition hath most life and power to work vpon the heart, and conscience of the hearer.
Because in this Form a proposition hath most life and power to work upon the heart, and conscience of the hearer.
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For what thing is there of greater moment then the soule? & what thing more difficult thē to weane it from the loue of the world? Therefore by this vehement speech, our Sauiour layes strong battery to the hearts of worldlings to make them sound a retreate from the eager pursuite of these terrene things.
For what thing is there of greater moment then the soul? & what thing more difficult them to wean it from the love of the world? Therefore by this vehement speech, our Saviour lays strong battery to the hearts of worldlings to make them found a retreat from the eager pursuit of these terrene things.
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Thus I haue made the occasion and manner of Christs speech the pathway leading to my text, in which I pray obserue these two maine points. 1. The worlds vanitie and inability.
Thus I have made the occasion and manner of Christ speech the pathway leading to my text, in which I pray observe these two main points. 1. The world's vanity and inability.
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2. The excellency of the soule.
2. The excellency of the soul.
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These two points by GODS grace shall be the subiect of my ensuing discourse, and from thē to deduce this note of obseruation:
These two points by GOD'S grace shall be the Subject of my ensuing discourse, and from them to deduce this note of observation:
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That it is a point of the greatest folly, to aduenture the losse of the soule for the gaine of the whole world.
That it is a point of the greatest folly, to adventure the loss of the soul for the gain of the Whole world.
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The ground of this truth is plaine.
The ground of this truth is plain.
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Because the world, and the best things which are in it, are but meere vanities and fooleries in respect of our heauenly inheritance.
Because the world, and the best things which Are in it, Are but mere vanities and fooleries in respect of our heavenly inheritance.
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Though they may make a faire show to them which are blinded with their false conceits and glory,
Though they may make a fair show to them which Are blinded with their false conceits and glory,
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and esteeme which they haue among worldly men:
and esteem which they have among worldly men:
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yet if wee looke vpon them in the glasse of Gods Word, we shall find the world in his chiefe beautie and pompe to bee but as a glorious hypocrite, faire in shew and false in truth, promising much, and performing nothing;
yet if we look upon them in the glass of God's Word, we shall find the world in his chief beauty and pomp to be but as a glorious hypocrite, fair in show and false in truth, promising much, and performing nothing;
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if therefore it were opened with the sharpe knife of truth, it would be found both vaine and deceitfull;
if Therefore it were opened with the sharp knife of truth, it would be found both vain and deceitful;
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for all that is in the world either it is already past, or else it is present,
for all that is in the world either it is already past, or Else it is present,
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or else it is to come:
or Else it is to come:
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That which is past, is not now, and so we can haue no profit by it;
That which is past, is not now, and so we can have no profit by it;
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And that which is to come is vncertain whether we shal liue to enioy it or no;
And that which is to come is uncertain whither we shall live to enjoy it or no;
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and that wch is present is fickle & vnstable, and wil stand by vs but a while, no longer at furthest then our liues last,
and that which is present is fickle & unstable, and will stand by us but a while, no longer At furthest then our lives last,
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and in that space our comfort and ioy in it may be disturbed by sicknesse, crosses, losses, or many other accidents: which made Dauid affirme;
and in that Molle our Comfort and joy in it may be disturbed by sickness, Crosses, losses, or many other accidents: which made David affirm;
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that man in his best estate is altogether vanitie, and that hee walketh as a shadow, and disquieteth himselfe in vaine;
that man in his best estate is altogether vanity, and that he walks as a shadow, and disquieteth himself in vain;
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therefore he compares worldly prosperity to a dream, which delighteth a man while hee sleepeth,
Therefore he compares worldly Prosperity to a dream, which delights a man while he Sleepeth,
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but when he awaketh, vanisheth away, and leaueth nothing behind but sorrow and discontent, because their ioyes and hopes are disappointed:
but when he awakes, Vanishes away, and Leaveth nothing behind but sorrow and discontent, Because their Joys and hope's Are disappointed:
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Intimating vnto vs that the glory and splendor of worldly things are but in shew only,
Intimating unto us that the glory and splendour of worldly things Are but in show only,
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and not solid and substantiall, in truth.
and not solid and substantial, in truth.
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Therefore Salomon which had not onely most wisdome and iudgement, rightly to value them, and more experience of them then any man,
Therefore Solomon which had not only most Wisdom and judgement, rightly to valve them, and more experience of them then any man,
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because he abounded more in worldly prosperitie then any man that euer liued: for hee reigned ouer all Kingdomes from the Riuer vnto the Land of the Philistines,
Because he abounded more in worldly Prosperity then any man that ever lived: for he reigned over all Kingdoms from the River unto the Land of the philistines,
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and vnto the border of Aegypt: they brought presents and serued Salomon all the dayes of his life:
and unto the border of Egypt: they brought presents and served Solomon all the days of his life:
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Siluer in his dayes was esteemed but as stones, his houshold prouision for one day was thirty measures of fine floure,
Silver in his days was esteemed but as stones, his household provision for one day was thirty measures of fine flower,
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and threescore measures of meale, which according to the least account, is two hundred thirty two quarters;
and threescore measures of meal, which according to the least account, is two hundred thirty two quarters;
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ten fat Oxen, and twentie Oxen out of the pastures, and one hundred sheepe, besides Harts,
ten fat Oxen, and twentie Oxen out of the pastures, and one hundred sheep, beside Hearts,
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and Robucks, and Fallow Deare, and fatted Fowle.
and Robucks, and Fallow Dear, and fatted Foul.
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He had fortie thousand stalles of Horses for his Charets, and twelue thousand horsmen, his pleasures were answerable to his wealth,
He had fortie thousand stalls of Horses for his Charets, and twelue thousand horsemen, his pleasures were answerable to his wealth,
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for hee had seuen hundred Wiues Princes, and three hundred Concubines;
for he had seuen hundred Wives Princes, and three hundred Concubines;
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hee had stately houses, and pleasant gardens, and he liued in health, peace, and prosperitie, hee was loued, feared,
he had stately houses, and pleasant gardens, and he lived in health, peace, and Prosperity, he was loved, feared,
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and admired of his subiects for his wisedome iustice, for which he was a terrour to his enemies:
and admired of his Subjects for his Wisdom Justice, for which he was a terror to his enemies:
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yet for all this, see what verdict hee passes vpon al these prosperities; Vanitie of vanities, saith the Preacher, vanity of vanities, all is vanitie.
yet for all this, see what verdict he passes upon all these Prosperities; Vanity of vanities, Says the Preacher, vanity of vanities, all is vanity.
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And afterwards he concludes, that they are not onely vanitie, but vexation of spirit. And afterwards he concludes, that they Are not only vanity, but vexation of Spirit.
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That we may the better discrie the vanities of this world, and their insufficiencie to profit vs, wee will take a view of those things which worldly men doe so admire, which though they be manifold in nature,
That we may the better descry the vanities of this world, and their insufficiency to profit us, we will take a view of those things which worldly men do so admire, which though they be manifold in nature,
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yet wee will bring them like dispersed members, and couch them vnder these heads; Iupiter, Saturne, Venus, or Riches, Honour and Pleasure;
yet we will bring them like dispersed members, and couch them under these Heads; Iupiter, Saturn, Venus, or Riches, Honour and Pleasure;
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these wander ouer the world while the blessed Sonne of righteousnesse hath no room in the world of darknesse;
these wander over the world while the blessed Son of righteousness hath no room in the world of darkness;
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these are now of so religious account, as the golden Calfe of Israel was once, that men sacrifice to thē,
these Are now of so religious account, as the golden Calf of Israel was once, that men sacrifice to them,
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and say in their hearts, These are thy gods. Wee will see if there be any hidden happinesse in them, which may so farre moue vs,
and say in their hearts, These Are thy God's. we will see if there be any hidden happiness in them, which may so Far move us,
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as for the delight of them to aduenture the losse of our soules.
as for the delight of them to adventure the loss of our Souls.
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Wee will begin with riches, which all men doe so dote vpon, and for which they will take such paines,
we will begin with riches, which all men do so dote upon, and for which they will take such pains,
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and endure such miserie, aduenturing their liues, healths, liberties, and many times stretch their consciences, thinking him onely a happy man which hath his cofers full with Diues, his barnes stretching and strouting with the worldling, his stables full with Salomon, his tables ful with Belshazzar, his grounds full of Cattle with Iob, and his purse full of siluer with Croesus. What is there in riches? Is there any wisedome, holinesse, mercy, peace and truth? what can they doe for vs? can they keepe off Gods iudgments, preserue our bodies from sicknesse,
and endure such misery, adventuring their lives, healths, Liberties, and many times stretch their Consciences, thinking him only a happy man which hath his coffers full with Diues, his Barns stretching and strutting with the worldling, his stables full with Solomon, his tables full with Belshazzar, his grounds full of Cattle with Job, and his purse full of silver with Croesus. What is there in riches? Is there any Wisdom, holiness, mercy, peace and truth? what can they do for us? can they keep off God's Judgments, preserve our bodies from sickness,
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and keep our soules from Hell? if they could, then it were great reason wee should toyle and labour for them,
and keep our Souls from Hell? if they could, then it were great reason we should toil and labour for them,
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but alas, they are vnable and insufficient to doe vs good in any of these particulars.
but alas, they Are unable and insufficient to do us good in any of these particulars.
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If riches could purchase saluation, then rich men were the onely happy men; they will spare for no cost:
If riches could purchase salvation, then rich men were the only happy men; they will spare for no cost:
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the hypocrite wil part with his burnt offrings, Calues of a yeare old, thousands of Rammes,
the hypocrite will part with his burned offerings, Calves of a year old, thousands of Rams,
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and tenne thousand riuers of Oyle, he wil part with any thing though neuer so deare to him;
and tenne thousand Rivers of Oil, he will part with any thing though never so deer to him;
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hee will giue his first borne for his transgression, and the fruit of his body for the sinne of his soule.
he will give his First born for his Transgression, and the fruit of his body for the sin of his soul.
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But ô man, it will not be, no man can giue a price vnto God, so precious is the redemption of the soule.
But o man, it will not be, no man can give a price unto God, so precious is the redemption of the soul.
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Rich men die, and goe to Hell, so shall all the people that forget God:
Rich men die, and go to Hell, so shall all the people that forget God:
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neither Gold or Siluer could redeeme vs, but it is the blood of Christ that clenses vs from sinne.
neither Gold or Silver could Redeem us, but it is the blood of christ that cleanses us from sin.
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2. As riches are vnable to redeeme one soule, so they are vnable to helpe and deliuer vs in our greatest extremities;
2. As riches Are unable to Redeem one soul, so they Are unable to help and deliver us in our greatest extremities;
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therfore the Prophet cals them vaine things which cannot profit, for they are vaine, they cannot free vs from danger,
Therefore the Prophet calls them vain things which cannot profit, for they Are vain, they cannot free us from danger,
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nor deliuer vs when wee are falne into any extremity:
nor deliver us when we Are fallen into any extremity:
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nay they bee so far from aiding sinfull men against the hand of God, as that they bee many times weapons in his hands to plague them with the strokes of his iudgements.
nay they be so Far from aiding sinful men against the hand of God, as that they be many times weapons in his hands to plague them with the Strokes of his Judgments.
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And they cease when miserie commeth.
And they cease when misery comes.
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And as they cannot helpe vs themselues, so they vtterly depriue vs of our helpe wee should haue in God:
And as they cannot help us themselves, so they utterly deprive us of our help we should have in God:
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because trusting in them for deliuerance, we either not at all, or in a cold & faint maner, pray vnto him for helpe and deliuerance, doubting whether he wil helpe vs or no, seeing wee haue in our prosperitie put such trust and confidence in our riches,
Because trusting in them for deliverance, we either not At all, or in a cold & faint manner, pray unto him for help and deliverance, doubting whither he will help us or not, seeing we have in our Prosperity put such trust and confidence in our riches,
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and trusted in them more then in our Creator: and neuer craued helpe from him so long as our Corne, Wine, and Oyle abounded.
and trusted in them more then in our Creator: and never craved help from him so long as our Corn, Wine, and Oil abounded.
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Therefore in our greatest need wee may iustly feare, that God should send vs packing to craue helpe of our Idols, Therefore in our greatest need we may justly Fear, that God should send us packing to crave help of our Idols,
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as hee did his owne people in their miseries. Thus the Wise man tels vs, That hee that trusteth in riches shall fall.
as he did his own people in their misery's. Thus the Wise man tells us, That he that Trusteth in riches shall fallen.
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See the truth of this in Pharaoh that proud King, that would wage war with the King of nations,
See the truth of this in Pharaoh that proud King, that would wage war with the King of Nations,
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and thought with his strong Chariots to bid defiance to Heauen;
and Thought with his strong Chariots to bid defiance to Heaven;
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but all his riches, strength, and power were vnable to keepe off the Frogs, Flies, Lice,
but all his riches, strength, and power were unable to keep off the Frogs, Flies, Lice,
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and other plagues from him and his subiects, but these weake Creatures did so confound him, that he was forced to confesse that hee had sinned against heauen,
and other plagues from him and his Subjects, but these weak Creatures did so confound him, that he was forced to confess that he had sinned against heaven,
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and compeld to cal for a sacrifice to that God which before hee had despised. By which wee may see that there is no priuiledge in the Kings chaire.
and compelled to call for a sacrifice to that God which before he had despised. By which we may see that there is no privilege in the Kings chair.
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If they sin with a high hand against God, then his hand shall fall vpon them to their destruction,
If they sin with a high hand against God, then his hand shall fallen upon them to their destruction,
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for it must be his grace that must season their Thrones, or else they stand in very slippery places, exposed to the iudgements of God,
for it must be his grace that must season their Thrones, or Else they stand in very slippery places, exposed to the Judgments of God,
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as wee may see in Belshazzer, in the top of his glory, while hee was prophaning the Lords sacred Vessels vnto his own lusts;
as we may see in Belshazzar, in the top of his glory, while he was profaning the lords sacred Vessels unto his own Lustiest;
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& consecrating them to the seruice of his gods, euen as it were to despite the Lord of heauen toh is face;
& consecrating them to the service of his God's, even as it were to despite the Lord of heaven toh is face;
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which knew how to be auenged of him, and to make good his owne cause,
which knew how to be avenged of him, and to make good his own cause,
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therefore hee sent the palme of a hand to write his doome, and the same night was this proud King slaine. The rich mans full barnes could not baile his body one night from Hell;
Therefore he sent the palm of a hand to write his doom, and the same night was this proud King slain. The rich men full Barns could not bail his body one night from Hell;
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and Diues riches could not purchase him one droppe of water to coole his tongue.
and Diues riches could not purchase him one drop of water to cool his tongue.
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Herod that proud King, thought by his vexing the Lords people to aduance himselfe, but all his stately robes,Herod that proud King, Thought by his vexing the lords people to advance himself, but all his stately robes,
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and praise of the people could not keepe off Gods iudgments, but he was eaten vp of Wormes. For neither siluer nor gold shall bee able to deliuer in the day of the Lords wrath,
and praise of the people could not keep off God's Judgments, but he was eaten up of Worms. For neither silver nor gold shall be able to deliver in the day of the lords wrath,
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but the whole land shall bee deuoured with the fire of his ielousie: and in that day the strong man shall cry bitterlie: but the Whole land shall be devoured with the fire of his jealousy: and in that day the strong man shall cry bitterly:
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the righteous shall see it and feare, and laugh at them saying, behold the man that tooke not God for his strength, the righteous shall see it and Fear, and laugh At them saying, behold the man that took not God for his strength,
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but trusted in the multitude of his riches, and strengthned himselfe in his substance. but trusted in the multitude of his riches, and strengthened himself in his substance.
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3. As riches are vnable to keepe off Gods iudgements, so also they are vnable to giue contentment.
3. As riches Are unable to keep off God's Judgments, so also they Are unable to give contentment.
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They are of no satisfying nature, but are like sharpe liquor which doth not satisfie the belly, but prouoke the appepetite to couet after meate, and so to grudge if they be not satisfied.
They Are of no satisfying nature, but Are like sharp liquour which does not satisfy the belly, but provoke the appepetite to covet After meat, and so to grudge if they be not satisfied.
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An example hereof we may see in Ahab King ouer the Lords owne people:
an Exampl hereof we may see in Ahab King over the lords own people:
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his whole Kingdome could not giue him content, but hee was sick till hee had Naboths Vineyard. The large Kingdome of Ahashuerosh, the fauour of the King,
his Whole Kingdom could not give him content, but he was sick till he had Naboth's Vineyard. The large Kingdom of Ahasuerus, the favour of the King,
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& the reuerence of his subiects could not giue Haman content, though he were aduanced aboue the Princes,
& the Reverence of his Subjects could not give Haman content, though he were advanced above the Princes,
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and honoured with the riches of the Kingdome:
and honoured with the riches of the Kingdom:
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yet all this did him no good so long as Mordecay the Iew would not reuerence him.
yet all this did him no good so long as Mordecai the Iew would not Reverence him.
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What may bee the reason hereof may some say? I answer, that the principall cause hereof is this:
What may be the reason hereof may Some say? I answer, that the principal cause hereof is this:
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God in his iudgements blinds their eyes, because worldlings loue his gifts more then himselfe that gaue them:
God in his Judgments blinds their eyes, Because worldlings love his Gifts more then himself that gave them:
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therefore he depriues them of content, which doe not loue them according to his Word. Therefore the Preacher saith, He that loues siluer shall not be satisfied therewith.
Therefore he deprives them of content, which do not love them according to his Word. Therefore the Preacher Says, He that loves silver shall not be satisfied therewith.
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Couetousnesse may bring riches, but not rest;
Covetousness may bring riches, but not rest;
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They may empty other, but not fill themselues, like Pharaohs leane Kine, which deuoured the fat,
They may empty other, but not fill themselves, like Pharaohs lean Kine, which devoured the fat,
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& were neuer the fatter themselues.
& were never the fatter themselves.
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The Po•t knew this by natures light, As the heape is the greater, so the appetite is sharper. The Po•t knew this by nature's Light, As the heap is the greater, so the appetite is sharper.
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And another, The more we haue, the more we doe desire. And, who possesses least, doth least desire.
And Another, The more we have, the more we do desire. And, who Possesses least, does least desire.
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2. Loue vnto riches are insatiable, not through any necessitie which wee haue of them,
2. Love unto riches Are insatiable, not through any necessity which we have of them,
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but through our vnnaturall greedinesse, and delight in them, which carries men forward like the plant by inclination,
but through our unnatural greediness, and delight in them, which carries men forward like the plant by inclination,
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or like the beast by his appetite, neuer reflecting his reason vpon himselfe, or to consider the vse of worldly things,
or like the beast by his appetite, never reflecting his reason upon himself, or to Consider the use of worldly things,
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how they may profit himselfe and further his owne saluation.
how they may profit himself and further his own salvation.
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Hence it commeth to passe, that wise men deceiue themselves, and come farre short of the rich man, Luke 12. Who in the fulnesse of his wealth was able to say, Soule take thy rest, thou hast goods enough, eate, drink, and be merry.
Hence it comes to pass, that wise men deceive themselves, and come Far short of the rich man, Lycia 12. Who in the fullness of his wealth was able to say, Soul take thy rest, thou hast goods enough, eat, drink, and be merry.
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If we would haue this aguish thirst quēched, it must not be by drinking of these intoxicated waters, wch will rather increase our appetite, then allay our thirst:
If we would have this aguish thirst quenched, it must not be by drinking of these intoxicated waters, which will rather increase our appetite, then allay our thirst:
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but by purging out of our hearts the choller of worldly concupiscences, and by planting in our hearts the feare of God, which will make vs content with our portions.
but by purging out of our hearts the choler of worldly concupiscences, and by planting in our hearts the Fear of God, which will make us content with our portions.
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Else if our hearts bee not seasoned with grace, euery man in his state, & condition of calling, is,
Else if our hearts be not seasoned with grace, every man in his state, & condition of calling, is,
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and will be full of discontent;
and will be full of discontent;
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The poore man wch hath toiled & labored al the day, when he comes home finding his commons meane,
The poor man which hath toiled & laboured all the day, when he comes home finding his commons mean,
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& homely, doth enuy the rich mans full table, and soft rest.
& homely, does envy the rich men full table, and soft rest.
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The rich man he is not content with his estate, but wishes hee had lesse wealth, and more health.
The rich man he is not content with his estate, but wishes he had less wealth, and more health.
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The Bachilor that leadeth a single life, is weary of his solitarinesse, and thinketh the estate of wedlocke the onely happy condition,
The Bachilor that leads a single life, is weary of his solitariness, and Thinketh the estate of wedlock the only happy condition,
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but being maried, hee growes weary of his choyce, and vnable to endure the troubles of that estate;
but being married, he grows weary of his choice, and unable to endure the Troubles of that estate;
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if hee want children, he is as impatient as euer Rachel was; And if hee haue any, hee is not contented, because they are vnruly or troublesome,
if he want children, he is as impatient as ever Rachel was; And if he have any, he is not contented, Because they Are unruly or troublesome,
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and that which would bee anothers paradise, is vnto him a hell and torment. Which made the Poet in his time to complaine of mens inconstancy.
and that which would be another's paradise, is unto him a hell and torment. Which made the Poet in his time to complain of men's inconstancy.
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The lazy Oxe doth wish hee were An horse, on backe to beare; And so the horse doth wish he were An Oxe, the soyle to teare.
The lazy Ox does wish he were an horse, on back to bear; And so the horse does wish he were an Ox, the soil to tear.
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Then what is a man profited if hee gaine the whole world, and lise his soule. Then what is a man profited if he gain the Whole world, and lise his soul.
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4. As they cannot giue content, so they cannot keepe off pouertie:
4. As they cannot give content, so they cannot keep off poverty:
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riches haue wings, & flie away, when wee haue most need of them, and when they should doe vs most good.
riches have wings, & fly away, when we have most need of them, and when they should do us most good.
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This was well knowne vnto the Prophet, and therfore he cals them deceitfull vanitie. And the Apostle, vncertaine riches. Yet how many are there which gape after this vncertaine Mammon, which is so full of deceit,
This was well known unto the Prophet, and Therefore he calls them deceitful vanity. And the Apostle, uncertain riches. Yet how many Are there which gape After this uncertain Mammon, which is so full of deceit,
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like the Selucian birds wch flie away when they might best pleasure vs. If any will question this truth, wee may for confirmation produce seuentie Kings vpon their oath.
like the Selucian Birds which fly away when they might best pleasure us If any will question this truth, we may for confirmation produce seuentie Kings upon their oath.
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And Adonibezeck that great Conquerour to be their Compurgatour:
And Adoni-bezek that great Conqueror to be their Compurgator:
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A liuely example hereof we may see in King Zedekiah, which was forsaken of his riches, honour,
A lively Exampl hereof we may see in King Zedekiah, which was forsaken of his riches, honour,
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and friends, his Children were slaine before his face, his eyes put out, and himselfe bound in Chaines,
and Friends, his Children were slain before his face, his eyes put out, and himself bound in Chains,
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and afterward miserably ended his dayes in prison.
and afterwards miserably ended his days in prison.
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Looke vpon Iob, yesterday the richest man in the East, and to day not worth a groat.
Look upon Job, yesterday the Richest man in the East, and to day not worth a groat.
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They come and goe as the ebbing; & flowing of the Sea, taking wings, and leauing vs naked at their pleasure. They come and go as the ebbing; & flowing of the Sea, taking wings, and leaving us naked At their pleasure.
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Iob hath pronounced, that the triumphing of the wicked in worldly things is but short,Job hath pronounced, that the triumphing of the wicked in worldly things is but short,
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and the ioy of an hypocrite but for a moment, though his excellency mount vp to the heauens, & his head reach vnto the clouds, yet hee shall perish for euer,
and the joy of an hypocrite but for a moment, though his excellency mount up to the heavens, & his head reach unto the Clouds, yet he shall perish for ever,
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and they that haue seene him shall say, where is he? Then why doe you lay out your siluer and not for bread, you labour without being satisfied? Riches may bee taken from vs by casualties of fire, inundation of water, robbery of theeues, negligence of seruants, suretiship for friends, or by many other accidents.and they that have seen him shall say, where is he? Then why do you lay out your silver and not for bred, you labour without being satisfied? Riches may be taken from us by casualties of fire, inundation of water, robbery of thieves, negligence of Servants, suretyship for Friends, or by many other accidents.
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They are many times a bait to intice others to surprize vs. The statelinesse of Ierusalem was such an eye-sore to the King of Babell, that he could not be quiet til he was master of it.
They Are many times a bait to entice Others to surprise us The stateliness of Ierusalem was such an eyesore to the King of Babel, that he could not be quiet till he was master of it.
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They are many times occasions whereby slanderers & oppressours take aduantage against vs, to insnare and intrap vs. Naboths Vineyard first moued Iezabel to produce false witnesses against him,
They Are many times occasions whereby slanderers & Oppressors's take advantage against us, to ensnare and entrap us naboths Vineyard First moved Jezebel to produce false Witnesses against him,
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and at last to take away his life;
and At last to take away his life;
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Then what is a man profited if he gaine the whole world and lose his owne soule? Then what is a man profited if he gain the Whole world and loose his own soul?
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But suppose Riches would be faithfull, and stand to vs, euen to the last gaspe of our breath,
But suppose Riches would be faithful, and stand to us, even to the last gasp of our breath,
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yet they can doe vs no good either for our bodies, or our soules.
yet they can do us not good either for our bodies, or our Souls.
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They cannot profit our bodies, because they cannot preuent diseases, nor cure them if they ouertake vs,
They cannot profit our bodies, Because they cannot prevent diseases, nor cure them if they overtake us,
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nor giue vs any comfort or patience to endure them.
nor give us any Comfort or patience to endure them.
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It is not the Veluet slipper that can cure the Goute, nor a Crowne of Pearle that helpeth the Migram, appoplexie, Chollicke, or the like:
It is not the Velvet slipper that can cure the Gout, nor a Crown of Pearl that Helpeth the Migram, apoplexy, Cholic, or the like:
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Stately houses, soft beds, rich furniture, costly tables, all these cannot preuent the least sicknes whatsoeuer.
Stately houses, soft Beds, rich furniture, costly tables, all these cannot prevent the least sickness whatsoever.
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But they are so farre from helping vs, as that they are the cause many times of weakning the strength,
But they Are so Far from helping us, as that they Are the cause many times of weakening the strength,
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and of impairing the health, which commeth to passe;
and of impairing the health, which comes to pass;
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1, Because riches many times make men wanton, and ouer-tender of their bodies, by vsing them to too much daintines, which in a while custome makes them so necessary, that they cannot want them, without the impairing of their health.
1, Because riches many times make men wanton, and overtender of their bodies, by using them to too much daintiness, which in a while custom makes them so necessary, that they cannot want them, without the impairing of their health.
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Now being depriued of their riches, they cannot nourish their bodies in such manner as before they haue done.
Now being deprived of their riches, they cannot nourish their bodies in such manner as before they have done.
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2. A second cause may bee, because riches fil both head and heart, with cares to preserue them,
2. A second cause may be, Because riches fill both head and heart, with Cares to preserve them,
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and feares least wee lose them.
and fears lest we loose them.
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Hence the Wise man is bold to say, That the reuenue of the wicked is trouble;
Hence the Wise man is bold to say, That the revenue of the wicked is trouble;
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not troublesome in the concrete, but trouble it selfe in the abstract.
not troublesome in the concrete, but trouble it self in the abstract.
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And Iob saith, That hee trauelleth in paine all his dayes, which will not suffer him to sleepe and take his rest.
And Job Says, That he travelleth in pain all his days, which will not suffer him to sleep and take his rest.
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Without which his health cannot long endure, so saith the Preacher, The abundance of riches will not suffer him to sleepe.
Without which his health cannot long endure, so Says the Preacher, The abundance of riches will not suffer him to sleep.
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And the Sonne of Sirach tels vs, That the waking after riches doth pine away the bodie,
And the Son of Sirach tells us, That the waking After riches does pine away the body,
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and the care thereof driueth away sleepe. Whereupon the Poet was bold to passe his censure:and the care thereof Driveth away sleep. Whereupon the Poet was bold to pass his censure:
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What euer wanteth changeable rest, Must needes decay when 'tis at best. What ever Wants changeable rest, Must needs decay when it's At best.
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3. Riches prepare the seedes and simples for all sicknesse through idlenesse, which is the effect they produce.
3. Riches prepare the seeds and simples for all sickness through idleness, which is the Effect they produce.
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And so for want of stirring and action, euill, corrupt, and noysome humours increase and abound, whereby they haue no stomack or appetite to their meate,
And so for want of stirring and actium, evil, corrupt, and noisome humours increase and abound, whereby they have no stomach or appetite to their meat,
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though they haue full tables & varietie of dishes; And so for want of apperite they can eate nothing;
though they have full tables & variety of Dishes; And so for want of apperite they can eat nothing;
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and if they doe, it is against their stomaches, which nourishes many filthy humours which causeth diseases, which the poorer sort are free enough from.
and if they do, it is against their stomachs, which Nourishes many filthy humours which Causes diseases, which the Poorer sort Are free enough from.
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By which it appeares, that riches doe neither preserue health, nor cure diseases when they are come.
By which it appears, that riches do neither preserve health, nor cure diseases when they Are come.
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But rather it may be said, That the Hals of the rich are the harbours where diseases dwell.
But rather it may be said, That the Hals of the rich Are the harbours where diseases dwell.
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For as wormes soonest breed in soft & tēder wood, & Cankers fret soonest the trees that are fullest of sappe,
For as worms soonest breed in soft & tender wood, & Cankers fret soonest the trees that Are Fullest of sap,
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so sicknesse most easily breeds in those bodies which are made tender with ease and wantonnesse,
so sickness most Easily breeds in those bodies which Are made tender with ease and wantonness,
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therefore being forced to flye to the Physitian vpon euery small occasion, many times they make their liues to become a prey vnto them.
Therefore being forced to fly to the physician upon every small occasion, many times they make their lives to become a prey unto them.
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5. As riches cannot keepe off pouertie, so they cannot pacifie a troubled conscience, or secure vs from the malice of Sathan:
5. As riches cannot keep off poverty, so they cannot pacify a troubled conscience, or secure us from the malice of Sathan:
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but when GOD sets either of them a worke, they will not feare the awfull Scepter,
but when GOD sets either of them a work, they will not Fear the awful Sceptre,
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nor a heape of Gold, nor a silken garment.
nor a heap of Gold, nor a silken garment.
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As may bee seene in Saul, Iudas and Antiochus; But when God awakes their sleepie consciences, these sweet morsels will bee ready to choake them;
As may be seen in Saul, Iudas and Antiochus; But when God awakes their sleepy Consciences, these sweet morsels will be ready to choke them;
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And then they shall cast their siluer in the streets, their siluer and Gold shall not bee able to deliuer them in the day of the wrath of the Lord, they shall not satisfie their soules, And then they shall cast their silver in the streets, their silver and Gold shall not be able to deliver them in the day of the wrath of the Lord, they shall not satisfy their Souls,
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nor fill their bowels, because it is the stumbling blocke of their iniquitie. nor fill their bowels, Because it is the stumbling block of their iniquity.
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6. As they cannot pacifie a troubled Conscience, so these terrene things, cannot make those merry & cheereful, which enioy them.
6. As they cannot pacify a troubled Conscience, so these terrene things, cannot make those merry & cheerful, which enjoy them.
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The truth of this wee haue before seene in Ahab, and Haman, who were so vexed because they could not haue what they would, that the one went sick to bed,
The truth of this we have before seen in Ahab, and Haman, who were so vexed Because they could not have what they would, that the one went sick to Bed,
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and the other so filled with discontent, that he was ready to eare out his owne heart,
and the other so filled with discontent, that he was ready to ear out his own heart,
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because things did not sort according to his desire.
Because things did not sort according to his desire.
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7. As they cannot in any degree profit our bodies, so they are lesse able to profit our soules.
7. As they cannot in any degree profit our bodies, so they Are less able to profit our Souls.
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They cannot inrich them with spirituall graces ▪ They cannot purchase Christ, & procure for vs the rich Robes of his righteousnesse,
They cannot enrich them with spiritual graces ▪ They cannot purchase christ, & procure for us the rich Robes of his righteousness,
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or purchase vs an obedience answerable to the Law; They cannot furnish vs with faith, hope, & repentance;
or purchase us an Obedience answerable to the Law; They cannot furnish us with faith, hope, & Repentance;
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They cannot reconcile vs to God, for he accepteth not the person of Princes, and regards not the rich more then the poore,
They cannot reconcile us to God, for he Accepteth not the person of Princes, and regards not the rich more then the poor,
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for they be all the worke of his hands. GOD doth not respect men for their goods, but for their Godlines.for they be all the work of his hands. GOD does not respect men for their goods, but for their Godliness.
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For better is the poore that walketh in his vprightnesse, then hee that peruerteth his wayes though he bee rich.
For better is the poor that walks in his uprightness, then he that perverteth his ways though he be rich.
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They cannot put courage in vs to stand resolutely for Christ, and for his cause against Sathan and his seruants:
They cannot put courage in us to stand resolutely for christ, and for his cause against Sathan and his Servants:
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but rather they make vs cold in the performance of holy duties, of which we shal haue more occasion to speake of in due place.
but rather they make us cold in the performance of holy duties, of which we shall have more occasion to speak of in due place.
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8. As riches cannot profit vs in our soules, so they cannot profit vs in the course of our life, they cannot keepe off old age, the forerunner of death,
8. As riches cannot profit us in our Souls, so they cannot profit us in the course of our life, they cannot keep off old age, the forerunner of death,
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neither can they make vs carefull to prepare our hearts for God at our death, and so to submit our will vnto Gods Will;
neither can they make us careful to prepare our hearts for God At our death, and so to submit our will unto God's Will;
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Neither can they appease Gods anger, restraine the Deuils power, but when we are panting and gasping vpon our sick beds, all the world will not bribe Death,
Neither can they appease God's anger, restrain the Devils power, but when we Are panting and gasping upon our sick Beds, all the world will not bribe Death,
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but hee will tell vs hee hath a warrant from GOD to attach vs without baile or mainprice.
but he will tell us he hath a warrant from GOD to attach us without bail or mainprice.
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For it is appointed for all men once to die. Which statute being enacted in heauen all the world is not able to reuerse.
For it is appointed for all men once to die. Which statute being enacted in heaven all the world is not able to reverse.
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What comfort then shall rich worldlings find in their bags of Gold, seeing their life consists not in their riches.
What Comfort then shall rich worldlings find in their bags of Gold, seeing their life consists not in their riches.
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Then what shal it profit them to haue their barnes full, when as their soules shall be taken from them? what good will their money doe them when the Deuils are ready to attache them,
Then what shall it profit them to have their Barns full, when as their Souls shall be taken from them? what good will their money do them when the Devils Are ready to attache them,
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then shall they lament, and say, they haue spent their strength in vain.
then shall they lament, and say, they have spent their strength in vain.
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For what hope hath the hypocrite though hee hath heaped vp riches, when God taketh away his soule? How miserable then will the case of rich worldlings bee,
For what hope hath the hypocrite though he hath heaped up riches, when God Takes away his soul? How miserable then will the case of rich worldlings be,
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when as they shall finde, that they haue heaped vp the wrath of GOD with their riches,
when as they shall find, that they have heaped up the wrath of GOD with their riches,
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and that now as they came naked into the world, so they must returne.
and that now as they Come naked into the world, so they must return.
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Then what profiteth it a man that he hath laboured for the winde? How much would a man then giue for a good Conscience, Then what profiteth it a man that he hath laboured for the wind? How much would a man then give for a good Conscience,
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& to haue his peace made vp with God? how would he preferre a dramme of grace before a bag of Gold,
& to have his peace made up with God? how would he prefer a dram of grace before a bag of Gold,
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and would be content to part with his Coffers and Treasures to haue a share among the inheritance of the Saints? for the rich men shall leaue their inheritance in the middest of their dayes,
and would be content to part with his Coffers and Treasures to have a share among the inheritance of the Saints? for the rich men shall leave their inheritance in the midst of their days,
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and their end shall be as a foole. and their end shall be as a fool.
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But suppose riches could sweeten death and make it lesse painful to vs, yet what good can it doe vs when wee are laid in the Graue,
But suppose riches could sweeten death and make it less painful to us, yet what good can it do us when we Are laid in the Grave,
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then they cannot preserue our bodies from corruption; no, then there will bee no difference betweene the King and the Begger.
then they cannot preserve our bodies from corruption; no, then there will be no difference between the King and the Beggar.
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For one heape of dust is not better then another in the darke Chambers of death.
For one heap of dust is not better then Another in the dark Chambers of death.
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For as nature maketh no difference between one man and another, in the birth, so neither doth it distinguish them after their death, open the graues,
For as nature makes no difference between one man and Another, in the birth, so neither does it distinguish them After their death, open the graves,
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and stately monuments, and we shall see Kings, and Princes, and great men turned to dust as wel as poor men.
and stately monuments, and we shall see Kings, and Princes, and great men turned to dust as well as poor men.
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Finally, the riches of the world cānot stand vs in stead at the day of iudgment,
Finally, the riches of the world cannot stand us in stead At the day of judgement,
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for at that day the Lord the iust iudge, will reward euery man according to his workes;
for At that day the Lord the just judge, will reward every man according to his works;
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he will not respect rich men according to the honour which they haue with men,
he will not respect rich men according to the honour which they have with men,
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but according to the honour which they haue done to him, and comfort to his poore members;
but according to the honour which they have done to him, and Comfort to his poor members;
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he will not esteeme men for their wealth, but according how they haue vsed it to his glory,
he will not esteem men for their wealth, but according how they have used it to his glory,
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and the good of their brethren; Then they that haue followed after righteousnesse, and mercy, shall finde life, righteousnesse & glory.
and the good of their brothers; Then they that have followed After righteousness, and mercy, shall find life, righteousness & glory.
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But those which in their life haue beene contentious, proud, and enuious, and haue not obeyed the truth:
But those which in their life have been contentious, proud, and envious, and have not obeyed the truth:
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Tribulation and anguish shall bee vpon euerie soule, and the riches which they haue had, shall witnesse against them, Tribulation and anguish shall be upon every soul, and the riches which they have had, shall witness against them,
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because they haue not vsed them to glorifie their Creator.
Because they have not used them to Glorify their Creator.
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Thus by Gods mercy we haue traced the rich man through the whole course of his life, and death;
Thus by God's mercy we have traced the rich man through the Whole course of his life, and death;
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wee haue laid him downe in his graue, & haue summoned him vp to iudgement,
we have laid him down in his graven, & have summoned him up to judgement,
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and haue found out the inabilitie of riches, to profit him in life, death, and day of iudgement, in all which wee haue seene the truth of this point, That a man is not profited if he gaine the whole world and lose his soule.
and have found out the inability of riches, to profit him in life, death, and day of judgement, in all which we have seen the truth of this point, That a man is not profited if he gain the Whole world and loose his soul.
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But ▪ alasse riches are so farre from profiting vs, as that they are the cause of much euill to soule and body, For they that will bee rich fall into temptations, and into many dangerous lusts.
But ▪ alas riches Are so Far from profiting us, as that they Are the cause of much evil to soul and body, For they that will be rich fallen into temptations, and into many dangerous Lustiest.
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The loue of money made Balaam aduenture to make a long iourney to go to curse the people of God. For hope of reward Dalilah was al•ured to betray Sampson her beloued husband.
The love of money made balaam adventure to make a long journey to go to curse the people of God. For hope of reward Delilah was al•ured to betray Sampson her Beloved husband.
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Hope of preferment will make Doeg flatter Saul and speake euill of Dauid the beloued of the Lord.
Hope of preferment will make Doeg flatter Saul and speak evil of David the Beloved of the Lord.
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And Absolon will seeke his Fathers life to gaine his Kingdome.
And Absalom will seek his Father's life to gain his Kingdom.
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If Ioab may but get the chiefe Captainship, hee will make no scruple to kill Amasa. And Abimelech will embrue his hands in the blood of threescore and ten of his brethren to make himselfe way to the Crown.
If Ioab may but get the chief Captainship, he will make no scruple to kill Amasa. And Abimelech will imbrue his hands in the blood of threescore and ten of his brothers to make himself Way to the Crown.
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The loue of money made Iudas sell his Lord and God for thirty peeces, the price of a slaue;
The love of money made Iudas fell his Lord and God for thirty Pieces, the price of a slave;
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by which meanes he brought the blood of Christ vpon his soule, that it had beene good for him if hee had neuer beene borne.
by which means he brought the blood of christ upon his soul, that it had been good for him if he had never been born.
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The loue of gaine so tipt the tongue of Demetrius that he became a subtill Orator to plead for Idolatry.
The love of gain so tipped the tongue of Demetrius that he became a subtle Orator to plead for Idolatry.
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The loue of mony made Gehazie run after Naaman with a lie in his mouth, & so for a little mony & chāge of raiment to sell Gods honor, and his masters credit.
The love of money made Gehazi run After Naaman with a lie in his Mouth, & so for a little money & change of raiment to fell God's honour, and his Masters credit.
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The loue of Naboths Vineyard made Ahab purchase a place of pleasure with the price of the blood of his subiect, which procured the bane of him and his familie.
The love of Naboth's Vineyard made Ahab purchase a place of pleasure with the price of the blood of his Subject, which procured the bane of him and his family.
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The Babylonish garment, and wedge of Gold made Achan expose himselfe and all the hoast to the iudgement of God.
The Babylonish garment, and wedge of Gold made achan expose himself and all the host to the judgement of God.
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The loue of money will make men cruell and vnnaturall: Cruell to couet fields, and to take them by force.
The love of money will make men cruel and unnatural: Cruel to covet fields, and to take them by force.
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Vnnaturall, that many doe not spare the liues of their owne parents, as may bee seene in Absolon, his will was good, but the Lord disappointed him.
Unnatural, that many do not spare the lives of their own Parents, as may be seen in Absalom, his will was good, but the Lord disappointed him.
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The Turks as Histories report, doe many times imbrue their hands with the blood of the Parents which begat them.
The Turks as Histories report, do many times imbrue their hands with the blood of the Parents which begat them.
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And cruell Nero ript vp his mothers belly to gaze vpon the place where hee lay in her wombe.
And cruel Nero ripped up his mother's belly to gaze upon the place where he lay in her womb.
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Many times the loue of their fathers goods makes them sick of their liues, & wish thē faire laid in their graues. Many times the love of their Father's goods makes them sick of their lives, & wish them fair laid in their graves.
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The loue of mony makes men grinde the face of the poore, and to buy them for siluer,
The love of money makes men grind the face of the poor, and to buy them for silver,
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and the needy for a paire of shooes. and the needy for a pair of shoes.
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The loue of money is the cause of whoredome and adultery, making men and women to embrace strange flesh, and so forget the Couenant of their God.
The love of money is the cause of whoredom and adultery, making men and women to embrace strange Flesh, and so forget the Covenant of their God.
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The greedy desire which Shimei had to bring backe his seruants, made him aduenture his life.
The greedy desire which Shimei had to bring back his Servants, made him adventure his life.
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The loue of money & hope of reward made Ziba to slander and falsly accuse Mephilosheth his Masters sonne of treason.
The love of money & hope of reward made Ziba to slander and falsely accuse Mephilosheth his Masters son of treason.
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Money made the souldiers to report a lie, when they watched the Lords sepulchre. The loue of money makes a man a theefe to himselfe, defrauding his belly and backe of necessaries, to increase his wealth;
Money made the Soldiers to report a lie, when they watched the lords Sepulchre. The love of money makes a man a thief to himself, defrauding his belly and back of necessaries, to increase his wealth;
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now hee that is a theefe to himselfe, for whom will hee spare? hee careth and carketh for his riches,
now he that is a thief to himself, for whom will he spare? he Careth and carketh for his riches,
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as if they were his owne: but hee reapeth no benefit by them, as if they were another mans.
as if they were his own: but he reapeth no benefit by them, as if they were Another men.
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And though hee haue riches in abundance, yet he hath such a beggerly mind, that hee is still poore to himselfe.
And though he have riches in abundance, yet he hath such a beggarly mind, that he is still poor to himself.
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The loue of a wise, yoke of Oxen, and a Farme, were forcible means to keepe off those which were bid to the marriage feast.
The love of a wise, yoke of Oxen, and a Farm, were forcible means to keep off those which were bid to the marriage feast.
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Wee may, and ought in duty to loue our wiues well, yet wee must take heed, they doe not hinder our loue to Christ,
we may, and ought in duty to love our wives well, yet we must take heed, they do not hinder our love to christ,
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and that they doe not make vs carelesse to performe holy duties: wee may buy Farmes, Oxen, Merchandice, and performe all other actions agreeable to our callings,
and that they do not make us careless to perform holy duties: we may buy Farms, Oxen, Merchandise, and perform all other actions agreeable to our callings,
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so that we doe not neglect our soules health.
so that we do not neglect our Souls health.
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What is there in the world wch a man will not doe for money, & preferment,
What is there in the world which a man will not do for money, & preferment,
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and yet when he hath it, it will doe him little or no good. Rather then Esau will want pottage, he will sell away his birthright.
and yet when he hath it, it will do him little or no good. Rather then Esau will want pottage, he will fell away his birthright.
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And in the Famine of Samaria men and women would part with any thing for food to preserue their liues:
And in the Famine of Samaria men and women would part with any thing for food to preserve their lives:
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their gold and siluer for asses dung, and other vnwholesome things.
their gold and silver for asses dung, and other unwholesome things.
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Then, what is a man profited if he gaine the whole world, and lose his soule. Then, what is a man profited if he gain the Whole world, and loose his soul.
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But yet alas, they are so farre from profiting vs, as that they hinder vs in the seruice of God,
But yet alas, they Are so Far from profiting us, as that they hinder us in the service of God,
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and robbe vs of many graces of his spirit; wee will therefore for our instruction herein, search into the particulars.
and rob us of many graces of his Spirit; we will Therefore for our instruction herein, search into the particulars.
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1. They make vs sluggish, lazy and vntoward in the performance of holy duties, and to erre from the faith, and at last to forget GOD.
1. They make us sluggish, lazy and untoward in the performance of holy duties, and to err from the faith, and At last to forget GOD.
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This the Lord knew well, therefore hee gaue his people a caueat, to beware lest they should forget him when they were full. But they vnmindfull of his watch word, When they were fat, kicked,
This the Lord knew well, Therefore he gave his people a caveat, to beware lest they should forget him when they were full. But they unmindful of his watch word, When they were fat, Kicked,
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and forsooke God which made them, and lightly esteemed the rocke of their saluation.
and forsook God which made them, and lightly esteemed the rock of their salvation.
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But according to their pasture so were they filled, & their hearts were exalted, therefore haue they forgotten me saith the Lord. But according to their pasture so were they filled, & their hearts were exalted, Therefore have they forgotten me Says the Lord.
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And are not there many among vs, as vnthankfull for the Lords mercies, which he hath bestowed vpon them, which can open their mouthes wide to craue for riches,
And Are not there many among us, as unthankful for the lords Mercies, which he hath bestowed upon them, which can open their mouths wide to crave for riches,
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and to prey vpon the things of the world, but when they should giue GOD thankes for his mercies, sunt multi lapides, their tongues are as dead as stones.
and to prey upon the things of the world, but when they should give GOD thanks for his Mercies, sunt multi lapides, their tongues Are as dead as stones.
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Such are Pondus iners & intilis tellus. As vngratefull as hard rockes, which yeeld no fruit;
Such Are Pondus iners & intilis tellus. As ungrateful as hard Rocks, which yield no fruit;
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Cages of vncleane birds, which being crammed with Gods plenty, die in their fatnesse, and yeeld forth no notes of Gods praise.
Cages of unclean Birds, which being crammed with God's plenty, die in their fatness, and yield forth no notes of God's praise.
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O foolish and vnwise people, doe you so requite the Lord? Hath he opened vnto you the Chabinets of his blessings, Oh foolish and unwise people, do you so requite the Lord? Hath he opened unto you the Chabinets of his blessings,
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and doe yee like desperate wretches abuse them to your lusts, and his dishonor; and like Traitors fight against him with his owne weapons?
and do ye like desperate wretches abuse them to your Lustiest, and his dishonour; and like Traitors fight against him with his own weapons?
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2. Riches are forcible means to draw away our hearts from GOD, and to place them vpon these sordid trumperies, that we can spare no time to heare, read, pray:
2. Riches Are forcible means to draw away our hearts from GOD, and to place them upon these sordid trumperies, that we can spare no time to hear, read, pray:
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to meditate vpon his mercies, to praise him; vpō his iudgments, to feare him; For where our treasure is, there is our heart also:
to meditate upon his Mercies, to praise him; upon his Judgments, to Fear him; For where our treasure is, there is our heart also:
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And so by this meanes we nourish a serpent in our bosomes, which will gnaw our Consciences, grieue the good Spirit of God, hinder our saluation,
And so by this means we nourish a serpent in our bosoms, which will gnaw our Consciences, grieve the good Spirit of God, hinder our salvation,
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and so make vs to feare any thing more then the losse of our soules.
and so make us to Fear any thing more then the loss of our Souls.
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3. Riches deceiue vs in our hope and expectation, perswading vs helpe in time of need,
3. Riches deceive us in our hope and expectation, persuading us help in time of need,
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and to doe great matters for vs, yet when we expect most from them, then they will deceiue vs. Did not Achan thinke that the wedge of Gold would haue aduanced him to preferment,
and to do great matters for us, yet when we expect most from them, then they will deceive us Did not achan think that the wedge of Gold would have advanced him to preferment,
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when as indeed it was the ruine of him and his family.
when as indeed it was the ruin of him and his family.
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Then why doe you lay out your siluer, and not for bread, and labor without being satisfied? Weigh vp therefore your Anchors, hoyse vp your sailes, Then why do you lay out your silver, and not for bred, and labour without being satisfied? Weigh up Therefore your Anchors, hoist up your sails,
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for these things wil proue your ruine, For hee that trusteth in riches shall fall. 4. Riches robbe vs of our faith, which is the life of the righteous:
for these things will prove your ruin, For he that Trusteth in riches shall fallen. 4. Riches rob us of our faith, which is the life of the righteous:
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yet for all this the worldling wil trust God no longer then his Corne; Wine, and Oyle abounds.
yet for all this the worldling will trust God no longer then his Corn; Wine, and Oil abounds.
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But will place his confidence in the wedge of Gold, and say in effect to this glorious Mammon, Thou art my hope,
But will place his confidence in the wedge of Gold, and say in Effect to this glorious Mammon, Thou art my hope,
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and confidence, the stay of my life, and staffe of my age.
and confidence, the stay of my life, and staff of my age.
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Now that we may not doe these muck-wormes wrong, we will examine their practices, and I doubt not but wee shall easily draw this confession, out of their owne mouthes.
Now that we may not do these muckworms wrong, we will examine their practices, and I doubt not but we shall Easily draw this Confessi, out of their own mouths.
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Doe wee not see how vigilant they are ouer them, to preserue them, scarce daring to trust themselues with them.
Do we not see how vigilant they Are over them, to preserve them, scarce daring to trust themselves with them.
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How niggardly in vsing them, that they would bee as willing to part with their right eie,
How niggardly in using them, that they would be as willing to part with their right eye,
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as with a penny to any good vse: what doth this argue, but that they thinke there is some inherent happinesse in them.
as with a penny to any good use: what does this argue, but that they think there is Some inherent happiness in them.
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5. Riches are a great enemy to humility.
5. Riches Are a great enemy to humility.
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For haue wee not seene many in a meane estate to be courteous, meeke, & gentle, but being aduanced, they swell with pride against their inferiors,
For have we not seen many in a mean estate to be courteous, meek, & gentle, but being advanced, they swell with pride against their inferiors,
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and enuy against their superiors, and disdaine against their equals, & contemne those which are better then themselues, as churlish Nabal did Dauid. 6. Riches coole our zeale;
and envy against their superiors, and disdain against their equals, & contemn those which Are better then themselves, as churlish Nabal did David. 6. Riches cool our zeal;
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In times past wee see many so zealous for GOD while they were in a meane estate, that they could not endure to heare him dishonoured, his Sabbaths prophaned, his name taken in vaine,
In times past we see many so zealous for GOD while they were in a mean estate, that they could not endure to hear him dishonoured, his Sabbaths Profaned, his name taken in vain,
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but they would haue taken his honour into their protection, and would haue pleaded his cause against the mightie in the Land,
but they would have taken his honour into their protection, and would have pleaded his cause against the mighty in the Land,
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and so would haue preferred his glory before their owne ease, libertie, peace, and prosperity:
and so would have preferred his glory before their own ease, liberty, peace, and Prosperity:
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but now being full fed with the things of this life, thought they haue begun the worke of God with great zeale;
but now being full fed with the things of this life, Thought they have begun the work of God with great zeal;
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it happens by their turning backe to the world, they dishonour him, hinder the godly,
it happens by their turning back to the world, they dishonour him, hinder the godly,
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and discourage them in their good entendments, and so lose all their labour before they bring it to any perfection;
and discourage them in their good entendments, and so loose all their labour before they bring it to any perfection;
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because they shake off that zeale, wherewith in former times they were comforted, and their brethren edified;
Because they shake off that zeal, wherewith in former times they were comforted, and their brothers edified;
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But now like cowards they are ashamed of their former precisenesse, therefore they betake them to the world againe,
But now like cowards they Are ashamed of their former preciseness, Therefore they betake them to the world again,
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like those which repent them of their former bargaine. Such luke-warme Laodiceans neuer knew what it was to aime at the glory of God,
like those which Repent them of their former bargain. Such lukewarm Laodiceans never knew what it was to aim At the glory of God,
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if they did, they would not retire in such a cowardly manner.
if they did, they would not retire in such a cowardly manner.
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7. Riches robbe vs of our charitie, in making vs censure other men, which out of an honest heart,
7. Riches rob us of our charity, in making us censure other men, which out of an honest heart,
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and in obedience to Gods Commandements, are careful to performe holy duties vnto him in a due manner,
and in Obedience to God's commandments, Are careful to perform holy duties unto him in a due manner,
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and to mourne and shunne the sinfull corruptions of the time, yet because they will not run with vs in the same couetous courses wee walke in, we are ready to speak euill of them,
and to mourn and shun the sinful corruptions of the time, yet Because they will not run with us in the same covetous courses we walk in, we Are ready to speak evil of them,
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and brand them with names of reproach.
and brand them with names of reproach.
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8. Riches depriue vs of our Iudgment, in making vs beleeue they are good and excellent, Psal. 4. 6. permanent and durable, Prou. 27. 24. when as indeed they are neither good, 1 Tim. 6. 10. But the loue of them is the roote of all euill:
8. Riches deprive us of our Judgement, in making us believe they Are good and excellent, Psalm 4. 6. permanent and durable, Prou. 27. 24. when as indeed they Are neither good, 1 Tim. 6. 10. But the love of them is the root of all evil:
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nor durable, Pro. 23. 5. For they remaine not alwayes;
nor durable, Pro 23. 5. For they remain not always;
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neither are they our owne, but lent vs to be imployed in our Masters seruice, Luke 16. 12. 9. They deceiue vs of the meanes of getting them, which the most thinke to bee their owne endeauours, When as indeed they are Gods blessing, which giueth vs power to get wealth. neither Are they our own, but lent us to be employed in our Masters service, Lycia 16. 12. 9. They deceive us of the means of getting them, which the most think to be their own endeavours, When as indeed they Are God's blessing, which gives us power to get wealth.
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10. They deceiue vs in our practice and resolution, vsing many times vnlawfull meanes to get them.
10. They deceive us in our practice and resolution, using many times unlawful means to get them.
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Againe on the other side, as they hinder vs in in the practice of piety,
Again on the other side, as they hinder us in in the practice of piety,
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so also they adde fuell to our corruptions, and make vs ready to fall into any kinde of sinne whatsoeuer.
so also they add fuel to our corruptions, and make us ready to fallen into any kind of sin whatsoever.
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If riches then bee so vnprofitable, and so full of deceit, and so vnable to doe vs good for ••r soules and our bodies.
If riches then be so unprofitable, and so full of deceit, and so unable to do us good for ••r Souls and our bodies.
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Then learne to esteeme them not as they are in outward shew full of glory and estimation,
Then Learn to esteem them not as they Are in outward show full of glory and estimation,
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but value them according to the account GOD makes of them, which cals them vncertaine shadowes, & vaine shewes, & esteems them as nothing,
but valve them according to the account GOD makes of them, which calls them uncertain shadows, & vain shows, & esteems them as nothing,
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or as good as nothing, For they will flie away when wee haue most need of them.
or as good as nothing, For they will fly away when we have most need of them.
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2. Iudge them not by present estate, but by tryall;
2. Judge them not by present estate, but by trial;
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see what rich men haue found in them, sicknesse, terrour of conscience, calamities, feares, and great perplexitie,
see what rich men have found in them, sickness, terror of conscience, calamities, fears, and great perplexity,
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when they should doe them most good;
when they should do them most good;
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and though they haue promised much peace to themselues in they enioyment of them, yet we see the are disappointed of their hopes,
and though they have promised much peace to themselves in they enjoyment of them, yet we see the Are disappointed of their hope's,
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and so are forced to spend their dayes in sorrow and discontent.
and so Are forced to spend their days in sorrow and discontent.
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They are very fitly compared by our Sauiour vnto thornes, for as thornes doe prick and pierce those that touch them,
They Are very fitly compared by our Saviour unto thorns, for as thorns do prick and pierce those that touch them,
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so doe riches prick and pierce the heart of those which rest vpon them; and as thornes do stop vp the common pathes, and hinder the growth of corn:
so do riches prick and pierce the heart of those which rest upon them; and as thorns do stop up the Common paths, and hinder the growth of corn:
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so doe riches stop vp the way to the kingdome of heauen;
so do riches stop up the Way to the Kingdom of heaven;
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and as thornes hinder the growth of corne, so riches hinder the spirituall growth of grace, that it cannot thriue in such thorny ground:
and as thorns hinder the growth of corn, so riches hinder the spiritual growth of grace, that it cannot thrive in such thorny ground:
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which made our Sauiour say, A rich man can hardly be saued.
which made our Saviour say, A rich man can hardly be saved.
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Leaue off therefore, ô thou rich man, and doe not thinke that the abundance of these worldly things can make thee happy.
Leave off Therefore, o thou rich man, and do not think that the abundance of these worldly things can make thee happy.
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They purchase not a crowne to dignifie thee, but thornes to choake thee;
They purchase not a crown to dignify thee, but thorns to choke thee;
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for can that make a man happy, which makes him hatefull to his Creator? which doth not better him in the maine things wherin the excellency of a Christian consists? Which make him neuer the better to GOD-ward,
for can that make a man happy, which makes him hateful to his Creator? which does not better him in the main things wherein the excellency of a Christian consists? Which make him never the better to GOD-ward,
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or himselfe, nor of more account in the godlies estimation? Therfore brethren as you loue your soules, take heede how you set your affections vpon these worldly things, you may haue them in your hands as stewards to distribute them to good vses,
or himself, nor of more account in the Godlies estimation? Therefore brothers as you love your Souls, take heed how you Set your affections upon these worldly things, you may have them in your hands as Stewards to distribute them to good uses,
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but not to treasure them vp in your hearts.
but not to treasure them up in your hearts.
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Q. But may some say, Ifriches are so vnable to profit vs, and are so dangerous in their vse, Q. But may Some say, Enriches Are so unable to profit us, and Are so dangerous in their use,
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then what are they good for? are they of no worth? may not rich men bee saued as well as other? if they may not,
then what Are they good for? Are they of no worth? may not rich men be saved as well as other? if they may not,
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then wee were best cast away our riches? Vnto which I answere, that such is the malice of Sathan, that hee is readie to bring vs from one extreame vnto another,
then we were best cast away our riches? Unto which I answer, that such is the malice of Sathan, that he is ready to bring us from one extreme unto Another,
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and so eatch the simple, either by adoring riches on the right hand, or casting them downe by their abuse on the left, thereby making vnstable Christians to hate,
and so each the simple, either by adoring riches on the right hand, or casting them down by their abuse on the left, thereby making unstable Christians to hate,
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& despise the gifts of God, as vnlawfull to be vsed;
& despise the Gifts of God, as unlawful to be used;
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by which meanes hee hath deluded many, insomuch that they haue not onely condemned the vse of riches,
by which means he hath deluded many, insomuch that they have not only condemned the use of riches,
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& perswaded others to doe the like, but haue chosen and embraced voluntary pouerty, as we may reade in histories.
& persuaded Others to do the like, but have chosen and embraced voluntary poverty, as we may read in histories.
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Crates a wise heathen, and Philosopher at Thebes, finding his riches did hinder him in his study at Athens, cast a great part of it into the Sea, saying, I will drown thee, rather then thou shouldest drowne mee; Crates a wise heathen, and Philosopher At Thebes, finding his riches did hinder him in his study At Athens, cast a great part of it into the Sea, saying, I will drown thee, rather then thou Shouldst drown me;
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whose practice S. Hierome in one of his Epistles seemes to approue, debasing riches and extolling pouertie, in whose steps the Papists at this day tread, thinking it to bee the onely way to please God, which made many of the Champions of their Church to set their wits vpon the naile to support and vphold their vow of voluntary pouerty:
whose practice S. Jerome in one of his Epistles seems to approve, debasing riches and extolling poverty, in whose steps the Papists At this day tread, thinking it to be the only Way to please God, which made many of the Champions of their Church to Set their wits upon the nail to support and uphold their Voelli of voluntary poverty:
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equalling their votaries to the Seraphins, and if it were possible, to aduance them aboue the throne of the Angels.
equalling their votaries to the Seraphim, and if it were possible, to advance them above the throne of the Angels.
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But wee are to know, that riches in themselues are the good blessings of God,
But we Are to know, that riches in themselves Are the good blessings of God,
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and may bee vsed and possessed of the godly vnto very good purposes, although they be abused by the wicked vnto their perdition, For the fault (saith S. Gregorie ) is not in themselues, but in them that vse them.
and may be used and possessed of the godly unto very good Purposes, although they be abused by the wicked unto their perdition, For the fault (Says S. Gregory) is not in themselves, but in them that use them.
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Which saying doth sort well with that of the Scripture, Vnto the cleane all things are cleane.
Which saying does sort well with that of the Scripture, Unto the clean all things Are clean.
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And S. Ambrose saith, The fault is not in riches, but in the ignorance of them that haue them, not vsing them aright;
And S. Ambrose Says, The fault is not in riches, but in the ignorance of them that have them, not using them aright;
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Therefore let no man reiect riches, because some abuse them to sinne.
Therefore let no man reject riches, Because Some abuse them to sin.
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For riches and wealth to a good man are very comfortable, and good blessings, by reason he hath great meanes to doe good,
For riches and wealth to a good man Are very comfortable, and good blessings, by reason he hath great means to do good,
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but to a bad man they are the cause of much euil, because they minister more matter to his sinfull desire.
but to a bad man they Are the cause of much evil, Because they minister more matter to his sinful desire.
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A man may warme him by a fire, yet not burne himselfe in it;
A man may warm him by a fire, yet not burn himself in it;
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so a rich man may moderately vse his riches, and yet not hedge vp his way to happinesse:
so a rich man may moderately use his riches, and yet not hedge up his Way to happiness:
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take away the abuse, and the vse of them is very good. It is not riches that Christ and Paul condemne, but the inordinate loue of them.
take away the abuse, and the use of them is very good. It is not riches that christ and Paul condemn, but the inordinate love of them.
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They are called in Scripture not onely gifts, but benefits and rewards, which God promised to bestow vpon them that serue him.
They Are called in Scripture not only Gifts, but benefits and rewards, which God promised to bestow upon them that serve him.
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Therefore it is said, God gaue Iob his wealth, and the Israelites their Corne, Wine, and oyle,
Therefore it is said, God gave Job his wealth, and the Israelites their Corn, Wine, and oil,
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and multiplied their siluer and gold: hence they are called by the wisest of men, the blessings of the Lord, and promised that they shall bee in his house that feareth the Lord. and multiplied their silver and gold: hence they Are called by the Wisest of men, the blessings of the Lord, and promised that they shall be in his house that fears the Lord.
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And hee hath bestowed this blessing vpon many of his Children, as vpon Abraham, Isaac, Iacob, Salomon, that they might bee the better enabled to performe holy duties. And he hath bestowed this blessing upon many of his Children, as upon Abraham, Isaac, Iacob, Solomon, that they might be the better enabled to perform holy duties.
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Therefore wee may lawfully pray for them, if wee propose right ends to glorifie God with them,
Therefore we may lawfully pray for them, if we propose right ends to Glorify God with them,
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and benefit his Church, (yet wee must submit our wills vnto Gods Will) and that wee may so liue, that wee may not bee chargeable to others,
and benefit his Church, (yet we must submit our wills unto God's Will) and that we may so live, that we may not be chargeable to Others,
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but prouide for our selues and Children, according to our seuerall places and conditions, for if there bee any that prouideth no• for his owne, especially for those of his owne house, such an one is worse then an Infidell, and hath denied the faith.
but provide for our selves and Children, according to our several places and conditions, for if there be any that Provideth no• for his own, especially for those of his own house, such an one is Worse then an Infidel, and hath denied the faith.
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As wee must doe good vnto all, so especially to them that are most neare and dear vnto vs;
As we must do good unto all, so especially to them that Are most near and dear unto us;
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Ioseph sent meat to all his Brethren, both according to the flesh, and according to the faith, Ioseph sent meat to all his Brothers, both according to the Flesh, and according to the faith,
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but Beniamins Messe was fiue times as much as the rest of his brethren, because hee loued him best:
but Benjamites Mess was fiue times as much as the rest of his brothers, Because he loved him best:
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so the care that wee should shew to our owne family should bee fiue times greater then for any body else,
so the care that we should show to our own family should be fiue times greater then for any body Else,
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for whom should a man loue better then his wife and Children.
for whom should a man love better then his wife and Children.
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When the famine was in Samaria, the women cryed vnto the King with their Children in their armes, saying, Helpe O King, else wee perish for want of bread.
When the famine was in Samaria, the women cried unto the King with their Children in their arms, saying, Help Oh King, Else we perish for want of bred.
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Now euery man in his owne family is a King, whose office is not onely to make lawes,
Now every man in his own family is a King, whose office is not only to make laws,
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but also to prouide necessaries for his subiects, that they may liue in peace and quietnesse.
but also to provide necessaries for his Subjects, that they may live in peace and quietness.
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Therfore when want commeth into the family, whither shall the Wife goe, but to her Husband,
Therefore when want comes into the family, whither shall the Wife go, but to her Husband,
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and the children, but to their father? Now if husbands bee carelesse to prouide for their Wiues, Fathers for their Children, what a lamentable cry will it be when they are in want? when the Wife shall crie, Husband giue vs bread,
and the children, but to their father? Now if Husbands be careless to provide for their Wives, Father's for their Children, what a lamentable cry will it be when they Are in want? when the Wife shall cry, Husband give us bred,
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or else we die? and Children cry, and say, Father giue vs bread, or else wee starve? Now in this case what wil the carelesse Husband say to his deare Wife? or the improuident Father to his poore Children? he cannot say perhaps as the King said to the woman of Samaria, Seeing the Lord doth not helpe, how can I? when as the fault is in himselfe, which hath pulled this misery vpon himselfe by his owne indiscretion,
or Else we die? and Children cry, and say, Father give us bred, or Else we starve? Now in this case what will the careless Husband say to his deer Wife? or the improvident Father to his poor Children? he cannot say perhaps as the King said to the woman of Samaria, Seeing the Lord does not help, how can I? when as the fault is in himself, which hath pulled this misery upon himself by his own indiscretion,
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and idle carriage in the course of his calling.
and idle carriage in the course of his calling.
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The good huswife is described by her carefulnesse, not onely to prouide necessaries for her husband and Children,
The good huswife is described by her carefulness, not only to provide necessaries for her husband and Children,
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but also for the maintenance of her whole family which depended vpon her;
but also for the maintenance of her Whole family which depended upon her;
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and this care of necessaries must not onely be for time present, but also for the time to come.
and this care of necessaries must not only be for time present, but also for the time to come.
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For parents are bound to prouide, and to lay vp for their Childrē. Therfore Salomō describing a godly man, sayes, He shall giue an inheritance to his childrens children.
For Parents Are bound to provide, and to lay up for their Children. Therefore Salomō describing a godly man, Says, He shall give an inheritance to his Children's children.
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Therefore as it is the duty of a good man to take care for his own:
Therefore as it is the duty of a good man to take care for his own:
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so also that he may bee able to relieue the poore;
so also that he may be able to relieve the poor;
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for it is a more blessed thing to giue then to receiue: And our blessed Lord teacheth vs to pray for our dayly bread; now what we desire in our prayers wee may labour for in our practice:
for it is a more blessed thing to give then to receive: And our blessed Lord Teaches us to pray for our daily bred; now what we desire in our Prayers we may labour for in our practice:
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and as wee must seeke the Kingdome of GOD in the first place, so in the second place wee may lawfully seeke for the things of this world, that we may bee able to giue vnto Caesar the things which are Caesars,
and as we must seek the Kingdom of GOD in the First place, so in the second place we may lawfully seek for the things of this world, that we may be able to give unto Caesar the things which Are Caesars,
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and tribute to whom tribute belongeth, and be able to bring vp our Children in learding, wherby they may become seruiceable to the Church and Common wealth.and tribute to whom tribute belongeth, and be able to bring up our Children in learding, whereby they may become serviceable to the Church and Common wealth.
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In these respects we may desire riches, if God see them good for vs, that we may honor him with them,
In these respects we may desire riches, if God see them good for us, that we may honour him with them,
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and become seruiceable to his Church;
and become serviceable to his Church;
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and if hee doe blesse vs with riches, we are to esteeme them as pledges of his loue,
and if he do bless us with riches, we Are to esteem them as pledges of his love,
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and to manifest our thankefulnesse by obedience to his Commandements, by walking humbly in our liues and conuersations, both towards GOD and men.
and to manifest our thankfulness by Obedience to his commandments, by walking humbly in our lives and conversations, both towards GOD and men.
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For riches are good, and the blessings of God.
For riches Are good, and the blessings of God.
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Therfore woe vnto them that make them the instruments of damnation vnto themselues, by not vsing them to his glory, which gaue them,
Therefore woe unto them that make them the Instruments of damnation unto themselves, by not using them to his glory, which gave them,
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but by abusing them to serue their owne lusts:
but by abusing them to serve their own Lustiest:
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as the Israelites of old, Which sate down to eate and drinke, and rose vp againe to play.
as the Israelites of old, Which sat down to eat and drink, and rose up again to play.
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But howsoeuer though they are good in themselues, as they are the blessings of God,
But howsoever though they Are good in themselves, as they Are the blessings of God,
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yet we must take heed we doe not ouer-value them in our iudgement, and gripe them hard and close in our hands, they are thornes;
yet we must take heed we do not overvalue them in our judgement, and gripe them hard and close in our hands, they Are thorns;
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and thornes, are dangerous if they bee not carefully handled, therefore let vs account them good seruants,
and thorns, Are dangerous if they be not carefully handled, Therefore let us account them good Servants,
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but bad masters, no better then drosse and dung in respect of Christ: for vnlesse God blesse & sanctifie them to vs, they wil doe vs little good.
but bad Masters, no better then dross and dung in respect of christ: for unless God bless & sanctify them to us, they will do us little good.
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Let vs therefore thrust them out from harbouring in our hearts, and make them seruants to follow and obey vs,
Let us Therefore thrust them out from harbouring in our hearts, and make them Servants to follow and obey us,
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and not lords to rule ouer vs. And if we want their company, not to vse any vnlawfull means for the obtaining of them;
and not Lords to Rule over us And if we want their company, not to use any unlawful means for the obtaining of them;
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but still to esteeme them base in comparison of grace, and the meanes of our saluation,
but still to esteem them base in comparison of grace, and the means of our salvation,
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and to be content rather to lose thē then the least degree of grace.
and to be content rather to loose them then the least degree of grace.
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Money is but as drugs, & as a lenatiue oyntmēt to mitigate & asswage the swellings & diseases of the body;
Money is but as drugs, & as a lenatiue ointment to mitigate & assuage the swellings & diseases of the body;
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they cānot remoue the Carbuncle or disease, they may mitigate the paine a while, but the roote remaines still;
they cannot remove the Carbuncle or disease, they may mitigate the pain a while, but the root remains still;
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so though they are good blessings, yet they are not absolutely good, they are but the blessings of Gods left hand, & cōmon:
so though they Are good blessings, yet they Are not absolutely good, they Are but the blessings of God's left hand, & Common:
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as well the blessings of Esau, as Iacob, no mā can know loue or hatred by them,
as well the blessings of Esau, as Iacob, no man can know love or hatred by them,
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and are more freely bestowed vpon the wicked, then vpon the godly.
and Are more freely bestowed upon the wicked, then upon the godly.
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Esau flourished in state and honour, with foure hundred seruingmen at his heeles, when Iacob was faine to creep & crouch to him with termes of honour in his mouth to gaine his fauour.Esau flourished in state and honour, with foure hundred Servingmen At his heals, when Iacob was feign to creep & crouch to him with terms of honour in his Mouth to gain his favour.
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Pharaoh in Maiesty and honour dominered ouer Gods people, while Moses and Aaron the beloued of the Lord, are humble petitioners vnto him, for the peoples libertie.Pharaoh in Majesty and honour domineered over God's people, while Moses and Aaron the Beloved of the Lord, Are humble petitioners unto him, for the peoples liberty.
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The Scribes and Pharisees like great Rabbins sate in Moses Chaire, when Christ and his Disciples, are scorned and contemned as base persons;
The Scribes and Pharisees like great Rabbis sat in Moses Chair, when christ and his Disciples, Are scorned and contemned as base Persons;
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& whē Christ had not a place to put his head in, then Herod had his pallace, and places of delight.
& when christ had not a place to put his head in, then Herod had his palace, and places of delight.
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Esau and Ismael spent their time in pleasures, while Isaac and Iacob spend their time in painfull labours.Esau and Ishmael spent their time in pleasures, while Isaac and Iacob spend their time in painful labours.
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Diues was clothed in purple, and fared deliciously euery day, when Lazarus the beloued of the Lord was pinched with hunger, and pained with soares.Diues was clothed in purple, and fared deliciously every day, when Lazarus the Beloved of the Lord was pinched with hunger, and pained with soars.
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Riches are such vnto a man, as a man is vnto himselfe, a good man is not the worse for the want of them,
Riches Are such unto a man, as a man is unto himself, a good man is not the Worse for the want of them,
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nor a wicked man the better for the enioying of them, as rich men are not to be esteemed lesse in the fauour of GOD for their riches,
nor a wicked man the better for the enjoying of them, as rich men Are not to be esteemed less in the favour of GOD for their riches,
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if they vse them well, so godly poore men are not to be despised for their pouertie.
if they use them well, so godly poor men Are not to be despised for their poverty.
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GOD therefore, as a wise disposer of them, giues them to the godly, lest they might be thought euil things, hee giues them to the wicked also,
GOD Therefore, as a wise disposer of them, gives them to the godly, lest they might be Thought evil things, he gives them to the wicked also,
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lest they might bee thought good things, hee giues them vnto many, lest they should bee thought great blessings;
lest they might be Thought good things, he gives them unto many, lest they should be Thought great blessings;
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therefore he that hath not these worldly blessings, let him not couetously gapeafter them, and he that hath them, let him not be proud of them;
Therefore he that hath not these worldly blessings, let him not covetously gapeafter them, and he that hath them, let him not be proud of them;
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For what is a man profited if he gaine the whole world, and lose his soule. For what is a man profited if he gain the Whole world, and loose his soul.
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Are riches so vnprofitable, and so vnable to doe vs good for our bodies or soules without Gods blessing vpon them,
are riches so unprofitable, and so unable to do us good for our bodies or Souls without God's blessing upon them,
vbr n2 av j, cc av j-u pc-acp vdi pno12 j p-acp po12 n2 cc n2 p-acp npg1 n1 p-acp pno32,
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then this may serue to check the vaine conceit of manie, which thinke themselues happy,
then this may serve to check the vain conceit of many, which think themselves happy,
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because their Corne, Wine, and Oyle abounds, although they haue many times purchased them at hard rates.
Because their Corn, Wine, and Oil abounds, although they have many times purchased them At hard rates.
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Examine then thy conscience how thou hast got thy siluer:
Examine then thy conscience how thou hast god thy silver:
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whether by Gods blessing vpon thy honest labours, or else by cruelty, fraud, vsury, or the like:
whither by God's blessing upon thy honest labours, or Else by cruelty, fraud, Usury, or the like:
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if thou hast, then timely make restitution to the owners, repent thee of thy vnrighteous dealing,
if thou hast, then timely make restitution to the owners, Repent thee of thy unrighteous dealing,
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or else one day or other thou shalt finde that this base pelfe will be as troublesome to thee as euer it was to Achan, Iudas, or the like;
or Else one day or other thou shalt find that this base pelf will be as troublesome to thee as ever it was to achan, Iudas, or the like;
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For hee that getteth riches, & not by right, shall leaue them in the midst of his dayes, For he that gets riches, & not by right, shall leave them in the midst of his days,
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and at his end shall bee a foole. and At his end shall be a fool.
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If thou hast got thy riches squarely and with a good Conscience, take heed they bee not as a logge in thy way to hinder thee of thy happinesse,
If thou hast god thy riches squarely and with a good Conscience, take heed they be not as a log in thy Way to hinder thee of thy happiness,
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for we cannot serue God and riches;
for we cannot serve God and riches;
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He will not suffer one Altar to serue for himselfe and Dagon too, though the Philistins vsed great labour to bring it to passe;
He will not suffer one Altar to serve for himself and Dagon too, though the philistines used great labour to bring it to pass;
pns31 vmb xx vvi crd n1 pc-acp vvi p-acp px31 cc np1 av, cs dt njp2 vvd j n1 pc-acp vvi pn31 pc-acp vvi;
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So God will not endure to haue the Idoll of Mammon, which worldlings adore, to lodge in that heart which he hath reserued for himselfe,
So God will not endure to have the Idol of Mammon, which worldlings adore, to lodge in that heart which he hath reserved for himself,
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and which doth so much dishonour him in his truth, mercy, and prouidence, and doth so much mischiefe vnto his children,
and which does so much dishonour him in his truth, mercy, and providence, and does so much mischief unto his children,
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for while it delighteth the eyes, & tickleth the eares, it makes an incision into the soule.
for while it delights the eyes, & tickleth the ears, it makes an incision into the soul.
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Wee may, as I said before, in some measure bee carefull for the things of this life,
we may, as I said before, in Some measure be careful for the things of this life,
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but wee must take heed we be not ouer-careful, which many times is accompanied with distrust in Gods prouidence;
but we must take heed we be not ouer-careful, which many times is accompanied with distrust in God's providence;
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as if times, seasons, and meanes were not in his hands, and as if hee were not able to giue successe to our labours,
as if times, seasons, and means were not in his hands, and as if he were not able to give success to our labours,
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vnlesse wee torment and vexe our selues, and neglect his seruice to take care of our owne.
unless we torment and vex our selves, and neglect his service to take care of our own.
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But of this we shall haue fitter occasion to speake of in another place.
But of this we shall have fitter occasion to speak of in Another place.
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Are riches so vnable to profit, and so deceitfull? then this serues to discouer the corruptiōs of our times, which out of a loue which they beare to this base earth, doe so magnifie it,
are riches so unable to profit, and so deceitful? then this serves to discover the corruptions of our times, which out of a love which they bear to this base earth, do so magnify it,
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as to account wicked men happy, though they be branded with as many vitious qualities,
as to account wicked men happy, though they be branded with as many vicious qualities,
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as euer was Commodus, Nero, Caligula, and Heliogabolus; For money will make a stigmaticall Thraso, fex populi, the verie scumme of the people, to be esteemed,
as ever was Commodus, Nero, Caligula, and Heliogabolus; For money will make a stigmatical Thraso, fex People, the very scum of the people, to be esteemed,
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though hee haue nothing to commend him but his Coyn, which perhaps his father or himselfe hath got with bribery, vsury, or other vnlawfull practises:
though he have nothing to commend him but his Coin, which perhaps his father or himself hath god with bribery, Usury, or other unlawful practises:
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by which meanes hee hath leaped to preferment, and so by his golden couer he hides a masse of ill and stinking humors.
by which means he hath leapt to preferment, and so by his golden cover he hides a mass of ill and stinking humours.
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Which made a leud fellow once say, If my Father were a hāgman, and my mother a Harlot,
Which made a lewd fellow once say, If my Father were a hangman, and my mother a Harlot,
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and my selfe no better, yet if I haue money, I am liked well enough, and am neuer branded with their misdeedes;
and my self no better, yet if I have money, I am liked well enough, and am never branded with their misdeeds;
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for there is no vice that wealth doth not smother:
for there is no vice that wealth does not smother:
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If a rich man be as proud as Tarquin, as cruell as Nero, as churlish as Nabal, and Timon, and as couetous as Diues, yet all these vices are couered with a golden mantle.
If a rich man be as proud as Tarquin, as cruel as Nero, as churlish as Nabal, and Timon, and as covetous as Diues, yet all these vices Are covered with a golden mantle.
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So that Auri sacra fames quid non? What cannot Gold bring to passe? It can dimne the sight, put spirit into a Coward,
So that Auri sacra Fames quid non? What cannot Gold bring to pass? It can dimne the sighed, put Spirit into a Coward,
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and gaine estimation of the world.
and gain estimation of the world.
cc vvi n1 pp-f dt n1.
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If proud Herod doe but make an Oration in his fine Robes, the people will admire him,
If proud Herod do but make an Oration in his fine Robes, the people will admire him,
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& thinke he is a god.
& think he is a god.
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The rude multitude looke at nothing but the outward picture, which makes them many times erre in their iudgement,
The rude multitude look At nothing but the outward picture, which makes them many times err in their judgement,
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and extoll an ignorant asse for his gay coat, and Crownes in his Purse, whereby it comes to passe that great places are possest of men of slender iudgement, which haue not one dramme of worthinesse to commend them, but wealth & worldly fame:
and extol an ignorant Ass for his gay coat, and Crowns in his Purse, whereby it comes to pass that great places Are possessed of men of slender judgement, which have not one dram of worthiness to commend them, but wealth & worldly fame:
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though such be aduanced by the courtesie of wise men, & simplicitie of fooles, yet let them not flatter themselues,
though such be advanced by the courtesy of wise men, & simplicity of Fools, yet let them not flatter themselves,
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for they are not more honourable in the sight of God, which iudges not according to the outward appearāce,
for they Are not more honourable in the sighed of God, which judges not according to the outward appearance,
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nor any whit the more esteemed of the godly.
nor any whit the more esteemed of the godly.
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So on the contrary, such is the blinde worlds iudgement, that if a man bee as prudent as Cato, as iust as Manlius, and as magnanimous as Scipio, neuer so honest, wise, temperate,
So on the contrary, such is the blind world's judgement, that if a man be as prudent as Cato, as just as Manlius, and as magnanimous as Scipio, never so honest, wise, temperate,
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and neuer so beautified with vertue, yet if he be a poore man, though he haue great wisdome,
and never so beautified with virtue, yet if he be a poor man, though he have great Wisdom,
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and many excellent parts, Si res angusta domi, if Coyne bee wanting, hee is despised and reiected,
and many excellent parts, Si Rest Augusta At Home, if Coin be wanting, he is despised and rejected,
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and if hee haue neither coine nor friends, he is like to haue co•d entertainment,
and if he have neither coin nor Friends, he is like to have co•d entertainment,
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and no more regarded then an vnwelcome guest, for Si nihil attuleris ibis Homere for as, If empty handed thou appeare, No welcome ghest thou canst bee here.
and no more regarded then an unwelcome guest, for Si nihil attuleris ibis Homer for as, If empty handed thou appear, No welcome guessed thou Canst be Here.
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Money is the sinewes, blood, and soule of a man, for vnlesse the purse bee well linde with crownes,
Money is the sinews, blood, and soul of a man, for unless the purse be well linde with crowns,
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neither Science, Art, nor honesty is auaileable to aduance to dignitie:
neither Science, Art, nor honesty is available to advance to dignity:
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So that a man is neuer thought wise and learned vnlesse he be rich, and though hee speake well,
So that a man is never Thought wise and learned unless he be rich, and though he speak well,
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and to the purpose, yet as the Poet saith;
and to the purpose, yet as the Poet Says;
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Rara tenui facundia pāno, A poore mans speech is seldome pleasant, and wisdome vnder a patched coate seldome Canonicall: Rara tenui facundia pāno, A poor men speech is seldom pleasant, and Wisdom under a patched coat seldom Canonical:
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But let these poore wormes know, though they be despised of the world, yet there is a GOD that iudgeth the earth,
But let these poor worms know, though they be despised of the world, yet there is a GOD that Judgeth the earth,
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and will come quickly and bring his reward with him, to giue vnto euery one as his workes shall be.
and will come quickly and bring his reward with him, to give unto every one as his works shall be.
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Therefore let not this neglect of respect dismay the vertuous and weldeseruing, though they haue no regard in the world,
Therefore let not this neglect of respect dismay the virtuous and weldeseruing, though they have no regard in the world,
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yet wisedome shall be iustified of her Children, and their owne work shall praise them, yea their very enemies shall bee forced to acknowledge their vertues.
yet Wisdom shall be justified of her Children, and their own work shall praise them, yea their very enemies shall be forced to acknowledge their Virtues.
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Though the Iewes did labour by all meanes to bury the glory of our Sauiour,
Though the Iewes did labour by all means to bury the glory of our Saviour,
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and the vertues of his Disciples vnder disgrace, yet for all this their enemies were forced to acknowledge their innocency,
and the Virtues of his Disciples under disgrace, yet for all this their enemies were forced to acknowledge their innocency,
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and iustifie them against the faces of their enemies:
and justify them against the faces of their enemies:
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Therefore wee read that Metellus Macedonicus praised Scipio for his vertues, and wept for him at his death,
Therefore we read that Metellus Macedonicus praised Scipio for his Virtues, and wept for him At his death,
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though he were his mortall foe;
though he were his Mortal foe;
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for no man, though hee bee neuer so enuious can take that from him which vertue hath merited, If in this life onely we had our hope, we were of all men most miserable.
for no man, though he be never so envious can take that from him which virtue hath merited, If in this life only we had our hope, we were of all men most miserable.
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But let the poore despised comfort themselues, though they sow in teares, yet they shall reape in ioy:
But let the poor despised Comfort themselves, though they sow in tears, yet they shall reap in joy:
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For mans felicity is not in riches, they are gotten with paine, kept with care, and lost with griefe;
For men felicity is not in riches, they Are got with pain, kept with care, and lost with grief;
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Then what is a man profited if he gaine the whole world? Then what is a man profited if he gain the Whole world?
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This base esteeme of the godly poore doth shake the feeble Conscience of many weake ones,
This base esteem of the godly poor does shake the feeble Conscience of many weak ones,
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when they behold diuers good men stored with many good parts, yet in regard of their pouerty are made the scorne of the world:
when they behold diverse good men stored with many good parts, yet in regard of their poverty Are made the scorn of the world:
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Let such know, mans happines doth not consist in this world, but in the world to come, where they shall shine as the Starres in the firmament,
Let such know, men happiness does not consist in this world, but in the world to come, where they shall shine as the Stars in the firmament,
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whereas those which haue had their portion in this life shall bee turned into hell.
whereas those which have had their portion in this life shall be turned into hell.
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If the world cannot helpe nor profit vs in life nor death, Then let it be our wisedome to seeke for that which may,
If the world cannot help nor profit us in life nor death, Then let it be our Wisdom to seek for that which may,
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and that is, For the free pardon of our sinnes in Christ, And to be truely godly, which is the chiefest gaine.
and that is, For the free pardon of our Sins in christ, And to be truly godly, which is the chiefest gain.
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The righteousnesse of Christ, which is the portion of the Saints, A holy conuersation and a good Conscience in all things, which is a pledge of the true ioy wee shall haue in heauen;
The righteousness of christ, which is the portion of the Saints, A holy Conversation and a good Conscience in all things, which is a pledge of the true joy we shall have in heaven;
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For all other ioyes are vaine, which haue not grace for the foundation. Labour then to haue GOD reconciled vnto thee; For all other Joys Are vain, which have not grace for the Foundation. Labour then to have GOD reconciled unto thee;
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And to bee at one with him: And if thou feare him thou shalt want nothing that is good.
And to be At one with him: And if thou Fear him thou shalt want nothing that is good.
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Wouldest thou haue riches? then feare the Lord, and then wealth shall be in thy house.
Wouldst thou have riches? then Fear the Lord, and then wealth shall be in thy house.
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Wouldest thou haue true gain? Christ shall bee vnto thee in life and death aduantage. Desirest thou saluation? It is he that shall saue his people from their sinnes.
Wouldst thou have true gain? christ shall be unto thee in life and death advantage. Desirest thou salvation? It is he that shall save his people from their Sins.
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The comforts of the world may leaue the vngodly, But the consolations of the godly are as wels of liuing water, their ioyes shall neuer bee taken from them.
The comforts of the world may leave the ungodly, But the consolations of the godly Are as wells of living water, their Joys shall never be taken from them.
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And they that loue the Lord shall haue great prosperitie; For the Lord taketh delight in the prosperity of his seruants. And they that love the Lord shall have great Prosperity; For the Lord Takes delight in the Prosperity of his Servants.
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This should teach vs then to prize grace and the feare of the Lord according to their due worth, They are better then Gold yea then the fine Gold.
This should teach us then to prize grace and the Fear of the Lord according to their due worth, They Are better then Gold yea then the fine Gold.
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If outward things in their lawfull vse be so base and vnable to doe vs good,
If outward things in their lawful use be so base and unable to do us good,
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how filthy and vile are they in their sinfull abuse? And how excellent then is the Lord Iesus? And how ought wee to prize his loue to vs, that when Gold and siluer could doe vs no good,
how filthy and vile Are they in their sinful abuse? And how excellent then is the Lord Iesus? And how ought we to prize his love to us, that when Gold and silver could do us not good,
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then he bought vs for a price, euen the greatest price that any one could pay? For what can bee more costly then blood? or what more deare then life? Yet when we were his enemies he powred out his blood to reconcile vs to God.
then he bought us for a price, even the greatest price that any one could pay? For what can be more costly then blood? or what more deer then life? Yet when we were his enemies he poured out his blood to reconcile us to God.
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How ought we then to loue, feare and obey him? For it is not the riches of Craesus, the triumphs of Caesar, the conquest of Alexander, nor any worldly pompe can profit vs, and make vs happy.
How ought we then to love, Fear and obey him? For it is not the riches of Croesus, the Triumphos of Caesar, the conquest of Alexander, nor any worldly pomp can profit us, and make us happy.
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Though some among the Romanes, and some among the Grecians were so aduanced to outward felicitie, that their Painters did picture them with Townes and cities gliding into their nets while they were asleepe, as Plutarch reports;
Though Some among the Romans, and Some among the Greeks were so advanced to outward felicity, that their Painters did picture them with Towns and cities gliding into their nets while they were asleep, as Plutarch reports;
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Yet what are these without Christ? they cannot bee reduced to any of the beatitudes.
Yet what Are these without christ? they cannot be reduced to any of the Beatitudes.
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The fairest colours are not seene in the darke, and without light haue no pleasant shew;
The Fairest colours Are not seen in the dark, and without Light have no pleasant show;
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So are the most specious blessings of the world:
So Are the most specious blessings of the world:
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take away CHRIST the light of the world, and where is their glory and comfort? They are but drosse and dung without him, full of obscurity and dishonour.
take away CHRIST the Light of the world, and where is their glory and Comfort? They Are but dross and dung without him, full of obscurity and dishonour.
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Labour I say to get thee an inheritance among the Saints, & the comfort of Gods Spirit,
Labour I say to get thee an inheritance among the Saints, & the Comfort of God's Spirit,
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and to let the Word of GOD dwell plentiously in thee.
and to let the Word of GOD dwell plenteously in thee.
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This is the true riches, this wealth is permanent, and will bee a comfort vnto vs in our troubles, sicknesse,
This is the true riches, this wealth is permanent, and will be a Comfort unto us in our Troubles, sickness,
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and houre of death, when rich worldlings will be at their wits end. If God blesse vs with riches, let vs pray for wisedome to vse them aright.
and hour of death, when rich worldlings will be At their wits end. If God bless us with riches, let us pray for Wisdom to use them aright.
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Pray first for goodnesse, and then in the second place for goods:
Pray First for Goodness, and then in the second place for goods:
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Else they will not become good vnto vs, vntill grace season them and they be sanctified vnto vs;
Else they will not become good unto us, until grace season them and they be sanctified unto us;
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And then vse them for necessitie, as men doe knaues and theeues, which they know will bee ready to cozen,
And then use them for necessity, as men do knaves and thieves, which they know will be ready to cozen,
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or steale away something from them: So let vs watch ouer our riches, lest they steale away our hearts from godlinesse;
or steal away something from them: So let us watch over our riches, lest they steal away our hearts from godliness;
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dull and dead our affections vnto holy and religious duties;
dull and dead our affections unto holy and religious duties;
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or hinder vs in our spirituall voyage to the Land of Canaan, or split our earthly vessels, vpon the craggie Rocks of presumption, or carnall security.
or hinder us in our spiritual voyage to the Land of Canaan, or split our earthly vessels, upon the craggy Rocks of presumption, or carnal security.
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Thus if wee watch ouer our hearts, our riches shall not be our ruine. Seeing riches are so vnable to profit vs;
Thus if we watch over our hearts, our riches shall not be our ruin. Seeing riches Are so unable to profit us;
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Then be exhorted in the last place to cast away couetousnesse, and let euery man bee content with his owne estate;
Then be exhorted in the last place to cast away covetousness, and let every man be content with his own estate;
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And not repine against Gods prouidence:
And not repine against God's providence:
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thereby wee shall shew our selues vnthankfull for mercies receiued, because we doe not abound in the things of the world as others doe.
thereby we shall show our selves unthankful for Mercies received, Because we do not abound in the things of the world as Others doe.
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But let vs wisely consider with our selues, not so much what others haue, as what is fit for vs to haue,
But let us wisely Consider with our selves, not so much what Others have, as what is fit for us to have,
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and what wee haue deserued at Gods hands, that he should preferre vs before others.
and what we have deserved At God's hands, that he should prefer us before Others.
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Why should wee desire more, when as wee haue already more then we deserue? The consideration hereof should teach the Children God,
Why should we desire more, when as we have already more then we deserve? The consideration hereof should teach the Children God,
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as to bee content with their owne portion, so not to enuy the prosperity of the wicked,
as to be content with their own portion, so not to envy the Prosperity of the wicked,
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because God giues them a larger allowance;
Because God gives them a larger allowance;
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shall our eye bee euill because his is good? If we haue food and rayment, let vs be therewith content; And if God giue vs store of these earthly things, take we heed wee doe not set our hearts vpon them.
shall our eye be evil Because his is good? If we have food and raiment, let us be therewith content; And if God give us store of these earthly things, take we heed we do not Set our hearts upon them.
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Then wee shall bee willing to leaue them when God cals for them ▪ and when they take wings and flie away, we shall looke after them with a quiet minde,
Then we shall be willing to leave them when God calls for them ▪ and when they take wings and fly away, we shall look After them with a quiet mind,
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as Iob did, because he did not set his heart vpon his riches when his substance was great:
as Job did, Because he did not Set his heart upon his riches when his substance was great:
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therefore he was not grieued when they were taken away;
Therefore he was not grieved when they were taken away;
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but in his greatest losses praises the Lord, hauing learned patience, and contentednesse, as well when he wanted, as when hee abounded.
but in his greatest losses praises the Lord, having learned patience, and contentedness, as well when he wanted, as when he abounded.
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If God haue giuen vs the comforts of his Spirit, & the assurance of saluation;
If God have given us the comforts of his Spirit, & the assurance of salvation;
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then let vs learne to bee dieted by him, which knowes how ready we are to surfeit vpon these vnwholesome viands, which produce such obnoxious humours;
then let us Learn to be dieted by him, which knows how ready we Are to surfeit upon these unwholesome viands, which produce such obnoxious humours;
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And let vs know that what wee want in earth, shall be supplyed in heauen:
And let us know that what we want in earth, shall be supplied in heaven:
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The Lord will not suffer vs to want those things, which in his wisdome he knows to be fit for vs. Therefore Dauid saith, Nothing is wanting to them that feare him, for the Lord forsaketh not his Saints, they shall bee preserued for euermore.
The Lord will not suffer us to want those things, which in his Wisdom he knows to be fit for us Therefore David Says, Nothing is wanting to them that Fear him, for the Lord Forsaketh not his Saints, they shall be preserved for evermore.
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Therefore let vs labour to be content with any estate which God hath chalked out for vs by his prouidence.
Therefore let us labour to be content with any estate which God hath chalked out for us by his providence.
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But alas, what a lamentable thing it is to see many which professe themselues the Children of God, to be so worldly minded, that if things goe not according to their minde, they will be ready to cal the truth of Gods prouidence in question,
But alas, what a lamentable thing it is to see many which profess themselves the Children of God, to be so worldly minded, that if things go not according to their mind, they will be ready to call the truth of God's providence in question,
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as appeares by their distrustfull speeches ▪ as if they were borne for no other end,
as appears by their distrustful Speeches ▪ as if they were born for no other end,
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then to bee bond-slaues to the world.
then to be bondslaves to the world.
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And so by cumbering their mindes with the cares thereof, which are in their owne nature so heauy a loade, that they hinder them in the pursuit of blessednesse.
And so by cumbering their minds with the Cares thereof, which Are in their own nature so heavy a load, that they hinder them in the pursuit of blessedness.
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What a burden of torments doth the couetous desire bring with it! a disease like to the dropsie, the more it hath the more it would;
What a burden of torments does the covetous desire bring with it! a disease like to the dropsy, the more it hath the more it would;
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Alway thirsty, as the Serpent Dipsas, which will neuer bee satisfied till it burst.
Always thirsty, as the Serpent Dipsas, which will never be satisfied till it burst.
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If a couetous man might haue his desire, and Mydas wish were now to bee obtained;
If a covetous man might have his desire, and Midas wish were now to be obtained;
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the couetous man would haue the deuill & all;
the covetous man would have the Devil & all;
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and thus by this meanes he would wrap himself in all misery, by neglecting his soules health.
and thus by this means he would wrap himself in all misery, by neglecting his Souls health.
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Brethren, what, were you borne to bee drudges to the world, and so to spend your dayes in seruitude? No, no, you were born to be the Lords free men,
Brothers, what, were you born to be drudges to the world, and so to spend your days in servitude? No, no, you were born to be the lords free men,
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and to serue him with ioy and gladnesse, and not to be slaues to your riches.
and to serve him with joy and gladness, and not to be slaves to your riches.
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Salomon leuied tribute vpon bondmen and Vassailes, and not vpon the Israelites the Lords owne people.Solomon levied tribute upon bondmen and Vassals, and not upon the Israelites the lords own people.
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So let the world leuy her bond-seruice vpon the spirituall Amorites Hittites, I meane vpon earth-wormes, Vsurers, and the like;
So let the world levy her bond-seruice upon the spiritual amorites Hittites, I mean upon earthworms, Usurers, and the like;
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Let them be her drudges, and not the true Israel of God, which haue him for their Shepherd which will take care they shall want nothing.
Let them be her drudges, and not the true Israel of God, which have him for their Shepherd which will take care they shall want nothing.
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Therefore let vs cast our care vpon God, and make our request knowne vnto him, which is able to helpe vs,
Therefore let us cast our care upon God, and make our request known unto him, which is able to help us,
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and will not faile vs, nor sorsake vs:
and will not fail us, nor sorsake us:
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If God feed the Rauens, shall we think he will let vs and our children want? And if we doe want any necessary thing,
If God feed the Ravens, shall we think he will let us and our children want? And if we do want any necessary thing,
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then let vs examine our hearts what may bee the cause;
then let us examine our hearts what may be the cause;
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haue we serued God as we ought, and depended vpon his prouidence? if we haue failed in any part,
have we served God as we ought, and depended upon his providence? if we have failed in any part,
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how shall we thinke that he will take care of vs? Let vs repent for our negligence herein,
how shall we think that he will take care of us? Let us Repent for our negligence herein,
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and humble our soules vnder the hand of God, and be content to endure hardnesse and scarcitie,
and humble our Souls under the hand of God, and be content to endure hardness and scarcity,
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because we haue sinned against our Maker, and haue valued these trifles aboue the glory of God, and our owne saluation.
Because we have sinned against our Maker, and have valued these trifles above the glory of God, and our own salvation.
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Learne we then to bee content with our estates and conditions, and to praise God;
Learn we then to be content with our estates and conditions, and to praise God;
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and if hee giue vs nothing but bread, or feed vs with scarcitie, yet let vs know he deales more freely with vs,
and if he give us nothing but bred, or feed us with scarcity, yet let us know he deals more freely with us,
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then hee hath done with many (which haue better deserued them then wee) that haue eate the bread of care,
then he hath done with many (which have better deserved them then we) that have eat the bred of care,
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and quenched their thirst with the water of affliction; Let vs remember nature is content with a little.
and quenched their thirst with the water of affliction; Let us Remember nature is content with a little.
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Food & Rayment was as much as Iacob desired, & Agur craued but food cōuenient, wch if God grant vs, we ought to be cōtent,
Food & Raiment was as much as Iacob desired, & Agur craved but food convenient, which if God grant us, we ought to be content,
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& not to seek after great things here, seeing we must leaue them when we die:
& not to seek After great things Here, seeing we must leave them when we die:
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And if the body bee not dieted with moderation it will proue a stubborne seruant to the soule, making it fit for nothing but thorny cogitations, which are the greatest enemies to grace, or good exercises.
And if the body be not dieted with moderation it will prove a stubborn servant to the soul, making it fit for nothing but thorny cogitations, which Are the greatest enemies to grace, or good exercises.
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The wise heathen could teach vs moderations in these things.
The wise heathen could teach us moderations in these things.
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Seneca that Christian Ethnick, as Erasmus stiles him, hath a witty saying of Epicurus, If thou liuest (saith he) according to nature, thou shalt neuer bee poore; Senecca that Christian Ethnic, as Erasmus stile him, hath a witty saying of Epicurus, If thou Livest (Says he) according to nature, thou shalt never be poor;
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but if according to opinion, thou shalt neuer be rich. but if according to opinion, thou shalt never be rich.
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They feared lest these earthly things would steale away their hearts from their studies in Philosophie,
They feared lest these earthly things would steal away their hearts from their studies in Philosophy,
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therefore they despised these base and mundane trifles.
Therefore they despised these base and mundane trifles.
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Annacreon hauing a huge masse of money sent him by Policrates, could neuer rest till he was rid of it againe:Annacreon having a huge mass of money sent him by Policrates, could never rest till he was rid of it again:
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therefore he sent it backe againe, saying, That he neuer liued in such feare as hee did while he had the money in his house.
Therefore he sent it back again, saying, That he never lived in such Fear as he did while he had the money in his house.
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Diogenes refused all, and craued nothing but the benefit of the Sunne which Alexander kept from him, by standing betweene him and it. Diogenes refused all, and craved nothing but the benefit of the Sun which Alexander kept from him, by standing between him and it.
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And when newes was brought vnto Zeno and certaine other, that their Ships, Goods, and Merchandize were lost, they reioyced,
And when news was brought unto Zeno and certain other, that their Ships, Goods, and Merchandise were lost, they rejoiced,
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because it was a cause to make them apply themselues to their studies, which yeelded them farre greater content.
Because it was a cause to make them apply themselves to their studies, which yielded them Far greater content.
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Philoxenes hauing purchased a farme, whereby hee might liue the better at ease, quitted it againe,Philoxenes having purchased a farm, whereby he might live the better At ease, quit it again,
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and returned to Athens, saying, These goods shall not lose mee, but I them.
and returned to Athens, saying, These goods shall not loose me, but I them.
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Therefore Seneca writing to a friend of his, said, that if he had not lost his riches, it might be, they might haue lost him:
Therefore Senecca writing to a friend of his, said, that if he had not lost his riches, it might be, they might have lost him:
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Which made Aristides, Curius, and many other to liue in poore conditions.
Which made Aristides, Curious, and many other to live in poor conditions.
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If heathen men by natures light learned such contentment, what a shame is it for vs which haue the word of God for our light,
If heathen men by nature's Light learned such contentment, what a shame is it for us which have the word of God for our Light,
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yet to be so carking and caring for the things of this life? For if Gold and Siluer, were sent vs, wee should hardly find a man that would send it back againe,
yet to be so carking and caring for the things of this life? For if Gold and Silver, were sent us, we should hardly find a man that would send it back again,
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for, Quis nisi mentis inops oblatum
for, Quis nisi mentis Inops oblatum
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respuit aurum; Wee count him a foole that despises money when it is offered him. But if wee would consider, that all things we haue, we hold them from God, as borrowed goods;Respuit aurum; we count him a fool that despises money when it is offered him. But if we would Consider, that all things we have, we hold them from God, as borrowed goods;
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Then we would bee content to let him haue them againe without griefe, and giue him thanks for the time we haue had them,
Then we would be content to let him have them again without grief, and give him thanks for the time we have had them,
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lest we should bee conuicted of ingratitude.
lest we should be convicted of ingratitude.
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But alas, the lacke of experience, not knowing how to apply our selues to our present estate causeth vs to wrap our selues in a number of passions and torments.
But alas, the lack of experience, not knowing how to apply our selves to our present estate Causes us to wrap our selves in a number of passion and torments.
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Wee must therefore striue to know the truth of Gods prouidence that we may not bee dismaide if God doe depriue vs of these earthly blessings.
we must Therefore strive to know the truth of God's providence that we may not be dismayed if God do deprive us of these earthly blessings.
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It is written of Antiochus, that when the Romanes had gotten from him, the greatest part of his Kingdome, he did not murmure and repine as many of vs would haue done,
It is written of Antiochus, that when the Romans had got from him, the greatest part of his Kingdom, he did not murmur and repine as many of us would have done,
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but said he was much beholding to them that had eased him of so much care.
but said he was much beholding to them that had eased him of so much care.
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Philip King of Macedon, vpon a time being fallen vpon the sands, and seeing the marke and print of his body, said, Lord what a little plat of the world is nature contented with,Philip King of Macedon, upon a time being fallen upon the sands, and seeing the mark and print of his body, said, Lord what a little plate of the world is nature contented with,
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and yet we couet the world? What a shame is it for vs, that the heathen should condemne our greedy desires? What would they haue done & said,
and yet we covet the world? What a shame is it for us, that the heathen should condemn our greedy Desires? What would they have done & said,
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if they might haue had as much meanes and opportunities as wee haue, to get knowledge,
if they might have had as much means and opportunities as we have, to get knowledge,
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and to know what the Lord required at our hands? Let vs repent of our former repining,
and to know what the Lord required At our hands? Let us Repent of our former repining,
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and let vs returne vnto the Lord with all our hearts;
and let us return unto the Lord with all our hearts;
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and be content to be gouerned by him in all things, for there can be no true comfort in any thing in this world;
and be content to be governed by him in all things, for there can be no true Comfort in any thing in this world;
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for else it may hap vnto vs, as it did vnto Dinah, who while she wandred to feed her fancies vpon the daughters of a strange Countrey, she lost her Virginity among the sons of the country:
for Else it may hap unto us, as it did unto Dinah, who while she wandered to feed her fancies upon the daughters of a strange Country, she lost her Virginity among the Sons of the country:
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so while wee seeke to fill our mindes with the profits of the world, we may lose our sinceritie, and make ship-wrack of a good conscience,
so while we seek to fill our minds with the profits of the world, we may loose our sincerity, and make shipwreck of a good conscience,
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and so bee forced to goe away as Thamar out of her brother Ammons Chamber, with her garment rent:
and so be forced to go away as Tamar out of her brother Ammons Chamber, with her garment rend:
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So those worldlings which sometimes with Demas, followed Paul, but now embrace the world; are forced many times to goe away with their garments rent, and torne.
So those worldlings which sometime with Demas, followed Paul, but now embrace the world; Are forced many times to go away with their garments rend, and torn.
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And no maruell, for if they will venture through the thornes and bushes of worldly cares to get worldly promotion, it is no maruell if their zeale be abated and quenched, their courage for the performance of holy things cooled, their faith blasted, their knowledge withered, their humility defaced,
And no marvel, for if they will venture through the thorns and Bushes of worldly Cares to get worldly promotion, it is no marvel if their zeal be abated and quenched, their courage for the performance of holy things cooled, their faith blasted, their knowledge withered, their humility defaced,
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and the whole grament of piety rent in pieces.
and the Whole grament of piety rend in Pieces.
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For if with Siserah we looke for any rest in Iaels tent, we shall be sure to bee made fast;
For if with Siserah we look for any rest in Jael tent, we shall be sure to be made fast;
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so if we look for any sound comfort in the world, we shall be sure to speed as ill as Siserah did;
so if we look for any found Comfort in the world, we shall be sure to speed as ill as Siserah did;
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& 'tis a thousād to one but our sinceritie and pietie will be nayled to the earth before wee be aware.
& it's a thousād to one but our sincerity and piety will be nailed to the earth before we be aware.
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And so by longing after the pottage of the world we lose our birth-right as Esau did.
And so by longing After the pottage of the world we loose our birthright as Esau did.
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Therefore seeing Gods loue or hatred is not knowne by the hauing or want of these outward things,
Therefore seeing God's love or hatred is not known by the having or want of these outward things,
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therefore let vs desire the Lord to weane our hearts from the things of the world,
Therefore let us desire the Lord to wean our hearts from the things of the world,
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and to giue vs quiet mindes and thankfull hearts.
and to give us quiet minds and thankful hearts.
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But Lord, though we are full of impatience, and doubting of thy Prouidence, Mercy, and Goodnesse,
But Lord, though we Are full of impatience, and doubting of thy Providence, Mercy, and goodness,
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and so ready to forget what thou hast done for vs all our dayes, yet we pray thee forget not thy selfe,
and so ready to forget what thou hast done for us all our days, yet we pray thee forget not thy self,
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but continue a God still to doe vs good, and if want come, then to keep our faith firme and strong in thy Prouidence;
but continue a God still to do us good, and if want come, then to keep our faith firm and strong in thy Providence;
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if sicknesse, & aduersity come, keepe our patience entire; if riches and preferment come, keepe our zeale vnquenced.
if sickness, & adversity come, keep our patience entire; if riches and preferment come, keep our zeal vnquenced.
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Remember wee pray thee, whereof wee bee made, from the earth we come, on the earth wee liue, delighting in earthly things,
remember we pray thee, whereof we be made, from the earth we come, on the earth we live, delighting in earthly things,
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and at last vnto the earth wee shall returne againe.
and At last unto the earth we shall return again.
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Therefore, seeing heauenly things cannot come from so vile a matter, and our earthly nature cannot bee changed but by thy heauenly Spirit, we pray thee rouze vp our dead affections,
Therefore, seeing heavenly things cannot come from so vile a matter, and our earthly nature cannot be changed but by thy heavenly Spirit, we pray thee rouse up our dead affections,
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and make vs to place our hearts onely vpon thee, giue vs grace to vse and imploy our riches to thy honour,
and make us to place our hearts only upon thee, give us grace to use and employ our riches to thy honour,
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and to purchase vnto our selues the meanes of grace with them, that so we passing the time of our pilgrimage in thy feare, we may die in thy fauour, rest in thy peace,
and to purchase unto our selves the means of grace with them, that so we passing the time of our pilgrimage in thy Fear, we may die in thy favour, rest in thy peace,
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and rise againe by thy power, which grant vnto vs for the Lord Iesus sake.
and rise again by thy power, which grant unto us for the Lord Iesus sake.
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And thus much for the first point propounded, riches, and their insufficiency to profit vs for our soules and our bodies in life and in death:
And thus much for the First point propounded, riches, and their insufficiency to profit us for our Souls and our bodies in life and in death:
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The second followes, which is Honours and Preferments.
The second follows, which is Honours and Preferments.
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Honour, according as the wise heathens define it, is a vnion of the praises of good men which iudge of vertue without partialitie; Honour, according as the wise Heathens define it, is a Union of the praises of good men which judge of virtue without partiality;
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What is Honour if it be not sanctified, but thraldome and bondage;
What is Honour if it be not sanctified, but thraldom and bondage;
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the beginning of danger, and the occasion of death? and so turnes to the ruine of many:
the beginning of danger, and the occasion of death? and so turns to the ruin of many:
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How many are there which haue striued to enter in at the gate of Honour, which haue beene trod vnder foot,
How many Are there which have strived to enter in At the gate of Honour, which have been trod under foot,
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as the Mi•e in the street? Those which gape after honour may fitly be compared to those which climbe Nut trees, some breake their necks with climbing:
as the Mi•e in the street? Those which gape After honour may fitly be compared to those which climb Nut trees, Some break their necks with climbing:
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and other their teeth with cracking. Did not Absolon by climbing so high, make his owne haire his halter;
and other their teeth with cracking. Did not Absalom by climbing so high, make his own hair his halter;
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and Haman by his ambitious thoughts raise himselfe fifty cubits high vpon a stately gallows which he had prepared for Mordechai? and when Herod thought to deifie himselfe, he was quickly brought vnder by the base wormes.
and Haman by his ambitious thoughts raise himself fifty cubits high upon a stately gallows which he had prepared for Mordechai? and when Herod Thought to deify himself, he was quickly brought under by the base worms.
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And do we not see many break their teeth with cracking these Nuts? Did not Achan thinke to aduance himselfe by the accursed things? but he was deceiued, it was his ruine:
And do we not see many break their teeth with cracking these Nuts? Did not achan think to advance himself by the accursed things? but he was deceived, it was his ruin:
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for he lost both the wedge of gold, and life too.
for he lost both the wedge of gold, and life too.
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And haue we not heard of many in our times, which by their climbing haue got fearefull falles:
And have we not herd of many in our times, which by their climbing have god fearful falls:
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And the moone of their hopes hath been eclipsed at the ful, and the sunne of their preferments hath gone downe at noone? Which shews how slippery great mens places are,
And the moon of their hope's hath been eclipsed At the full, and the sun of their preferments hath gone down At noon? Which shows how slippery great men's places Are,
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and how full of dangers on euery side.
and how full of dangers on every side.
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Though promotion come only frō the Lord, yet many times through our corrupt nature it doth more hurt then good:
Though promotion come only from the Lord, yet many times through our corrupt nature it does more hurt then good:
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vnlesse our hearts be seasoned with grace and the feare of the Lord.
unless our hearts be seasoned with grace and the Fear of the Lord.
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Brethren, mistake me not, I do not condemne honour, which in it selfe is good, lawfull,
Brothers, mistake me not, I do not condemn honour, which in it self is good, lawful,
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and laudable, and may moderately be desired of Christians.
and laudable, and may moderately be desired of Christians.
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Therefore lest wee may lose our selues in this labyrinth we will make a distinction between that honor wch is lawful,
Therefore lest we may loose our selves in this labyrinth we will make a distinction between that honour which is lawful,
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& commendable, & that which is worldly and wicked.
& commendable, & that which is worldly and wicked.
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Lawfull honour is that which doth not onely consist in the witnesse, which God and our owne conscience giueth to our pious endeauours,
Lawful honour is that which does not only consist in the witness, which God and our own conscience gives to our pious endeavours,
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but also in the account which the godly haue for their vertuous and godly carriage both to GOD and man.
but also in the account which the godly have for their virtuous and godly carriage both to GOD and man.
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This honour may also shine in priuate Christians, in their meane estates, and conditions of life;
This honour may also shine in private Christians, in their mean estates, and conditions of life;
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as well as in publike persons, in whose hands is authoritie and rule, and other dignities and preferments.
as well as in public Persons, in whose hands is Authority and Rule, and other dignities and preferments.
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2. Worldly honour is that which is gained by the applause of the rude ignorant,
2. Worldly honour is that which is gained by the applause of the rude ignorant,
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and wauering multitude, ioyned with worldly preferment, procured by cunning deuices, making the shew of vertue to stand for the substance,
and wavering multitude, joined with worldly preferment, procured by cunning devices, making the show of virtue to stand for the substance,
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or at least-wise ambitiously to affect those things (which in their own nature are good and may bee desired) to serue their turne,
or At leastwise ambitiously to affect those things (which in their own nature Are good and may be desired) to serve their turn,
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and to hide their hypocrisie with. The former kinde of honour is very lawfull, and may be desired by the godly,
and to hide their hypocrisy with. The former kind of honour is very lawful, and may be desired by the godly,
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but the other is to be contemned and despised.
but the other is to be contemned and despised.
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The lawfulnesse of that honour, and the moderate desire thereof may appeare by warrant from sacred Scripture.
The lawfulness of that honour, and the moderate desire thereof may appear by warrant from sacred Scripture.
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1. Because it is the gift of God, which raiseth vp the poor out of the dust,
1. Because it is the gift of God, which Raiseth up the poor out of the dust,
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and lifteth vp the beggers from the dunghill, to set them among Princes, and to make them inherit the seat of glory,
and lifts up the beggars from the dunghill, to Set them among Princes, and to make them inherit the seat of glory,
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as Hannah speaketh in her diuine song.
as Hannah speaks in her divine song.
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And Dauid he saith, that riches & honor come frō God. Therefore they must needs bee good, seeing they issue & slow frō him wch is the fountaine of goodnesse:
And David he Says, that riches & honour come from God. Therefore they must needs be good, seeing they issue & slow from him which is the fountain of Goodness:
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And as they are good in themselues, so they serue for good vses;
And as they Are good in themselves, so they serve for good uses;
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For a godly man in his place, as hee protects the godly, so is he a terror to the workers of iniquitie.
For a godly man in his place, as he protects the godly, so is he a terror to the workers of iniquity.
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Let those therefore which are aduanced into place of authoritie take heed they staine not their places by the deuils malice, and their owne corruptions;
Let those Therefore which Are advanced into place of Authority take heed they stain not their places by the Devils malice, and their own corruptions;
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but let them approue their actions and conuersations by the sincerity of their hearts, that they seeke not their owne ends,
but let them approve their actions and conversations by the sincerity of their hearts, that they seek not their own ends,
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but how they may honour GOD in their places, and benefit his Church, and to striue to bee great in grace,
but how they may honour GOD in their places, and benefit his Church, and to strive to be great in grace,
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as they are in place, and to shine as lamps in the middest of the people, by professing and practising the fruits of Religion in their liues and conuersations,
as they Are in place, and to shine as lamps in the midst of the people, by professing and practising the fruits of Religion in their lives and conversations,
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for the eyes of all men are fixed vpon them:
for the eyes of all men Are fixed upon them:
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if they proue wandring starres, and doe not their duty, they shall greatly dishonour God, offend the godly,
if they prove wandering Stars, and do not their duty, they shall greatly dishonour God, offend the godly,
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and lead the wicked into much euill. Iobs Children perished in the house of their elder Brother;
and led the wicked into much evil. Jobs Children perished in the house of their elder Brother;
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so many inferiors perish by the loose example of their superiours.
so many inferiors perish by the lose Exampl of their superiors.
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Let the consideration hereof teach all Superiors, & Magistrates in their place to walke in vprightnes, that by their examples they may not embolden their Inferiors to sinne,
Let the consideration hereof teach all Superiors, & Magistrates in their place to walk in uprightness, that by their Examples they may not embolden their Inferiors to sin,
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or to settle themselues vpon their lees, but to draw out the sword against the workers of iniquitie;
or to settle themselves upon their lees, but to draw out the sword against the workers of iniquity;
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hereby they shall glorifie God, and discharge their duties.
hereby they shall Glorify God, and discharge their duties.
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For the time shall come when they shal be called to account how they haue walked in their places,
For the time shall come when they shall be called to account how they have walked in their places,
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and how they haue honoured God and aduanced his Gospel? what a comfort will it bee to their soules,
and how they have honoured God and advanced his Gospel? what a Comfort will it be to their Souls,
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if they can say with good Hezekiah, that they haue walked before the Lord with vpright hearts.
if they can say with good Hezekiah, that they have walked before the Lord with upright hearts.
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Let vs also teach Parents so to walke before their children and seruants, as that they may be patternes of all goodnes for them to imitate,
Let us also teach Parents so to walk before their children and Servants, as that they may be patterns of all Goodness for them to imitate,
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but of their duty we shall ▪ haue more fit occasion to speake in another place.
but of their duty we shall ▪ have more fit occasion to speak in Another place.
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Wouldest thou be honourable among men, labor to inrich thy life with holinesse, and a vertuous conuersation;
Wouldst thou be honourable among men, labour to enrich thy life with holiness, and a virtuous Conversation;
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let thy words be words of grace, thy lips doors of knowledge, & thy heart as a storehouse of vnderstanding,
let thy words be words of grace, thy lips doors of knowledge, & thy heart as a storehouse of understanding,
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and seeke honor from GOD, who maketh low and high.
and seek honour from GOD, who makes low and high.
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For the world and worldly men cannot bestow the honour of vertue vpon vs, and if we would seeke it from GOD with hope of obtaining, let vs returne all glory from our selues vnto him, seeing he hath promised to honour them which honour him:
For the world and worldly men cannot bestow the honour of virtue upon us, and if we would seek it from GOD with hope of obtaining, let us return all glory from our selves unto him, seeing he hath promised to honour them which honour him:
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And if we would haue honour from men, then let vs abound in all good workes,
And if we would have honour from men, then let us abound in all good works,
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and then honour will attend vs like a shadow, though we be vnwilling of it.
and then honour will attend us like a shadow, though we be unwilling of it.
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If GOD haue ordained vs to bee great men on earth, he knowes how to aduance vs;
If GOD have ordained us to be great men on earth, he knows how to advance us;
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and the onely way for vs to bee aduanced is, to walke lowly in our owne eyes,
and the only Way for us to be advanced is, to walk lowly in our own eyes,
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and to make no account of the worlds preferment, which will deceiue vs:
and to make no account of the world's preferment, which will deceive us:
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for what will honor doe vs good if wee make GOD our enemy to gaine it? Let vs therefore submit our selues to be guided by GOD,
for what will honour do us good if we make GOD our enemy to gain it? Let us Therefore submit our selves to be guided by GOD,
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698
and content to wait his leisure for our preferment, and if we be descended from noble parents, which were honourable in the world for their vertues, let vs take heed we doe not dishonor them by our prophane and wicked life:
and content to wait his leisure for our preferment, and if we be descended from noble Parents, which were honourable in the world for their Virtues, let us take heed we do not dishonour them by our profane and wicked life:
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Were our Parents meane and contemptible in the world, then let vs labour to aduance them by our holy life and vertuous conuersation;
Were our Parents mean and contemptible in the world, then let us labour to advance them by our holy life and virtuous Conversation;
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for it is more honour to be the founder then the ouerthrower of a noble house;
for it is more honour to be the founder then the overthrower of a noble house;
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Vertue builds vp, but euill maners ouerturne the best house that euer was:
Virtue builds up, but evil manners overturn the best house that ever was:
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for it is much better to bee vertuous our selues, then to boast of the vertues of our Ancestors.
for it is much better to be virtuous our selves, then to boast of the Virtues of our Ancestors.
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but if wee seeke to climbe to honour by flattery or other base wayes, wee deceiue our selues:
but if we seek to climb to honour by flattery or other base ways, we deceive our selves:
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Many think that if they haue the fauour of their Prince, they are in a great good way to aduance themselues and their posterity:
Many think that if they have the favour of their Prince, they Are in a great good Way to advance themselves and their posterity:
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But alasse, if we trust in the fauours of Princes wee sleepe vnder a shadow that will quickly bee gone.
But alas, if we trust in the favours of Princes we sleep under a shadow that will quickly be gone.
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Haman by trusting too much to the fauout of the King, was deceiued of his expectation. Haman by trusting too much to the fauout of the King, was deceived of his expectation.
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Some thinke that if they can marry their sonne or daughter into a rich stocke, they thinke this is the way to rise to honour,
some think that if they can marry their son or daughter into a rich stock, they think this is the Way to rise to honour,
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and to keepe themselues from the thunder-claps of aduersitie, though the stocke they match their Children in, be neuer so infected,
and to keep themselves from the thunderclaps of adversity, though the stock they match their Children in, be never so infected,
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709
and blasted with vice, and all manner of vngodlinesse; yet if rich and mightie, it is well enough;
and blasted with vice, and all manner of ungodliness; yet if rich and mighty, it is well enough;
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710
Surely this Ethicall policy were highly to be commended, if so be our abiding City were here;
Surely this Ethical policy were highly to be commended, if so be our abiding city were Here;
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but seeing all things here are vaine and moment any, short and transitory, what a vaine thing is it to be in loue with the flattering smiles of this life, to gaine earth,
but seeing all things Here Are vain and moment any, short and transitory, what a vain thing is it to be in love with the flattering smiles of this life, to gain earth,
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and to lose heauen? Therfore if wee would be truely honourable, wee must not place our trust in Princes,
and to loose heaven? Therefore if we would be truly honourable, we must not place our trust in Princes,
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713
nor in any thing in the world, but in the Lord alone, which will be faithfull vnto vs in our life,
nor in any thing in the world, but in the Lord alone, which will be faithful unto us in our life,
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714
and in our death, according to his promise and wonted manner of dealing; Those that honour mee shall be honoured, there is his promise:
and in our death, according to his promise and wonted manner of dealing; Those that honour me shall be honoured, there is his promise:
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Now his manner is, not to faile one iot of his promise, but hath made it good in all ages,
Now his manner is, not to fail one jot of his promise, but hath made it good in all ages,
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as we may see in Moses, Aaron; Dauid, Salomon, Iosiah, &c. whose names hee honoured in their liues,
as we may see in Moses, Aaron; David, Solomon, Josiah, etc. whose names he honoured in their lives,
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and magnified them after their death.
and magnified them After their death.
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But those which would not honour him in their liues, as hee branded them in their liues for infamous persons,
But those which would not honour him in their lives, as he branded them in their lives for infamous Persons,
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719
so they shall bee crowned with euerlasting shame and reproach; and in ages to come their name shall stinke.
so they shall be crowned with everlasting shame and reproach; and in ages to come their name shall stink.
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How infamous is Cain for murthering his Brother Abel, Potiphers wife for her whorish allurements, Pharaoh for his cruelty, Doeg for accusin• and killing the Lords Priests, Iezabel for whoredome,
How infamous is Cain for murdering his Brother Abel, Potiphers wife for her whorish allurements, Pharaoh for his cruelty, Doeg for accusin• and killing the lords Priests, Jezebel for whoredom,
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721
and murthering Naboth for his Vineyard, Iudas for betraiyng his Lord and Master? All these with many more doe stinke before God and man,
and murdering Naboth for his Vineyard, Iudas for betraiyng his Lord and Master? All these with many more doe stink before God and man,
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722
and their reproach shall neuer be blotted out;
and their reproach shall never be blotted out;
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723
For as the memoriall of the iust shall be blessed, so the name of the wicked shall rot:
For as the memorial of the just shall be blessed, so the name of the wicked shall rot:
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724
To shew vnto vs, that the name of the wicked is no better then carrion, which giues such a noysome sent, that the passers by stop their noses;
To show unto us, that the name of the wicked is no better then carrion, which gives such a noisome sent, that the passers by stop their noses;
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725
the remembrance of their liues shall be as noysome as the stinking snuffe of a Candle;
the remembrance of their lives shall be as noisome as the stinking snuff of a Candle;
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and this is the iust iudgement of God vpon them, that as they regarded not to glorifie him,
and this is the just judgement of God upon them, that as they regarded not to Glorify him,
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727
but themselues, therefore hee gaue them vp to such vile affections and such filthy actions, which can breed nothing but a rotten and a filthy name;
but themselves, Therefore he gave them up to such vile affections and such filthy actions, which can breed nothing but a rotten and a filthy name;
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728
For they that dishonour mee, saith the Lord, I will dishonour.
For they that dishonour me, Says the Lord, I will dishonour.
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Thus you haue heard how honour in it selfe is good, the meanes how to attaine it,
Thus you have herd how honour in it self is good, the means how to attain it,
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730
and what doth hinder & defile it:
and what does hinder & defile it:
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let the consideration hereof stir vp and put courage in those which are aduanced aboue the people, to be resolute & zealous for the Lord their God, to maintaine his cause against the proud of the world,
let the consideration hereof stir up and put courage in those which Are advanced above the people, to be resolute & zealous for the Lord their God, to maintain his cause against the proud of the world,
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732
and to chase away the workers of iniquity.
and to chase away the workers of iniquity.
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733
But alasse, how may wee lament the sinfulnesse of many which being aduanced to place, abuse their authority, (which GOD and the King hath giuen them) to serue their owne lusts, shewing thēselues patternes of prophanesse, Lord lay not this sin to their charge.
But alas, how may we lament the sinfulness of many which being advanced to place, abuse their Authority, (which GOD and the King hath given them) to serve their own Lustiest, showing themselves patterns of profaneness, Lord lay not this since to their charge.
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734
And thus much shall suffice to haue spoken of honours and preferments, and their insufficiency to profit vs. Wee will now proceed to the third point propounded, that is, to consider of pleasures and delights, which the prophane Epicures of our age doe so much d•ale vpon;
And thus much shall suffice to have spoken of honours and preferments, and their insufficiency to profit us we will now proceed to the third point propounded, that is, to Consider of pleasures and delights, which the profane Epicureans of our age do so much d•ale upon;
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735
which vaine pleasures, and pleasing vanities, though they are many in nūber, yet may they be comprized vnder these heads. 1. Pleasures of the flesh, pride in apparell, beautie, vaine glorie, and popular applause.
which vain pleasures, and pleasing vanities, though they Are many in number, yet may they be comprised under these Heads. 1. Pleasures of the Flesh, pride in apparel, beauty, vain glory, and popular applause.
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We will begin with the first, which for methods sake we wil subdiuide into these particulars. 1, Pleasures of the body. 2, Belly. 3, Eyes. And 4, Eares.
We will begin with the First, which for methods sake we will subdivide into these particulars. 1, Pleasures of the body. 2, Belly. 3, Eyes. And 4, Ears.
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737
But first of pleasure in generall, and afterwards we will descend into the particulars.
But First of pleasure in general, and afterwards we will descend into the particulars.
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738
Pleasures are so farre from profiting vs for our soules, or our bodies, as that many times through the corruption of our nature (which want wisdome to vse them aright) they are the cause of much hurt to both.
Pleasures Are so Far from profiting us for our Souls, or our bodies, as that many times through the corruption of our nature (which want Wisdom to use them aright) they Are the cause of much hurt to both.
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But herein I would not bee mistaken, as if I seemed to condemne all pleasures, as vnlawfull for Christians to vse;
But herein I would not be mistaken, as if I seemed to condemn all pleasures, as unlawful for Christians to use;
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but because the carnall world is ready to plead for Baal, and so through inordinate loue of them is ready to prize them, aboue their worth;
but Because the carnal world is ready to plead for Baal, and so through inordinate love of them is ready to prize them, above their worth;
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wee will therefore diue into them, and for triall bring them to the touch-stone of Gods Word, by wch we will discouer which are good and lawfull,
we will Therefore dive into them, and for trial bring them to the touchstone of God's Word, by which we will discover which Are good and lawful,
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and how farre they may be vsed of Gods Children, and how they may be abused.
and how Far they may be used of God's Children, and how they may be abused.
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To which end we are to know pleasures are of three kindes. 1, Holy and Diuine. 2, Temporall and Earthly. 3, Carnall and Sinfull.
To which end we Are to know pleasures Are of three Kinds. 1, Holy and Divine. 2, Temporal and Earthly. 3, Carnal and Sinful.
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1, Holy and Diuine pleasures are, when wee can reioyce in the Lord, and are glad when wee enioy his gifts and graces of his Spirit here,
1, Holy and Divine pleasures Are, when we can rejoice in the Lord, and Are glad when we enjoy his Gifts and graces of his Spirit Here,
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so as wee haue a sence and feeling of those ioyes, which he hath prepared for vs in the life to come;
so as we have a sense and feeling of those Joys, which he hath prepared for us in the life to come;
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vnto these pleasures we are exhorted in Scripture to reioyce in the Lord alwayes, and againe I say reioyce. These heauenly pleasures wil make vs not onely to reioyce in prosperity,
unto these pleasures we Are exhorted in Scripture to rejoice in the Lord always, and again I say rejoice. These heavenly pleasures will make us not only to rejoice in Prosperity,
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when our Corne, Wine, and Oyle abounds, but also in the middest of our affliction to reioyce continually.
when our Corn, Wine, and Oil abounds, but also in the midst of our affliction to rejoice continually.
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Thus Dauid comforted himselfe, when the people were ready to stone him, & the Apostles when they were whipped and put in prison, Thus David comforted himself, when the people were ready to stone him, & the Apostles when they were whipped and put in prison,
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for they knew that they were iustified by faith, and had peace with God, therefore they reioyced in their tribulation. This is that true pleasure which the Children of God ought to delight themselues in,
for they knew that they were justified by faith, and had peace with God, Therefore they rejoiced in their tribulation. This is that true pleasure which the Children of God ought to delight themselves in,
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as being in it selfe most excellent, sweet, and comfortable. But of this pleasure we will speake in a more fit place.
as being in it self most excellent, sweet, and comfortable. But of this pleasure we will speak in a more fit place.
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The second kinde of pleasures are temporall and earthly, which pleasures in their owne nature are good,
The second kind of pleasures Are temporal and earthly, which pleasures in their own nature Are good,
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and in respect of the vse of them to vs, of an indifferent nature, good to those which haue grace to vse them well;
and in respect of the use of them to us, of an indifferent nature, good to those which have grace to use them well;
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but very pernitious to them that abuse them.
but very pernicious to them that abuse them.
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Now by these temporall pleasures we are to vnderstand those which consist in meat, drinke and apparell,
Now by these temporal pleasures we Are to understand those which consist in meat, drink and apparel,
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and all other necessaries for the sustentatiō of our natural life.
and all other necessaries for the sustentation of our natural life.
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Now these are good in their owne natures, as they are the gifts of God, which he hath prouided for his Children, in the creation,
Now these Are good in their own nature's, as they Are the Gifts of God, which he hath provided for his Children, in the creation,
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& bestowed them vpon his seruants, as incouragements to moue them to walke cheerefully in the practice of piety.
& bestowed them upon his Servants, as encouragements to move them to walk cheerfully in the practice of piety.
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For as that sweet Singer of Israel saith, Hee hath not onely made bread to strengthen mans heart,
For as that sweet Singer of Israel Says, He hath not only made bred to strengthen men heart,
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but also wine to make his heart glad, and Oyle to make his face to shine. but also wine to make his heart glad, and Oil to make his face to shine.
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He hath ordained for his Children, not onely things necessary, but also pleasant and comfortable for their delight and recreation.
He hath ordained for his Children, not only things necessary, but also pleasant and comfortable for their delight and recreation.
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Therefore at the Creation God placed Adam in the Garden of Eden, where all manner of varieties abounded, not only for necessary vse, but also for delight:
Therefore At the Creation God placed Adam in the Garden of Eden, where all manner of varieties abounded, not only for necessary use, but also for delight:
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And our Sauiour at the marriage at Cana, by miracle gaue the Bridegroome Wine, when as water might haue serued the turne.
And our Saviour At the marriage At Cana, by miracle gave the Bridegroom Wine, when as water might have served the turn.
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These pleasures wel vsed, are warranted and approued in Scripture as a good and comely thing to eate, and drinke,
These pleasures well used, Are warranted and approved in Scripture as a good and comely thing to eat, and drink,
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and take comfort in a mans labors, for this is his portion. and take Comfort in a men labors, for this is his portion.
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And this was the practice of the Church, to eate their meat with gladnesse and singlenesse of heart.
And this was the practice of the Church, to eat their meat with gladness and singleness of heart.
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If these pleasures were vnlawfull, what would it auaile them that are aduanced into the seat of honour,
If these pleasures were unlawful, what would it avail them that Are advanced into the seat of honour,
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or to abound with the things of the world, if they might take no delight or pleasure in them? But these temporall pleasures,
or to abound with the things of the world, if they might take no delight or pleasure in them? But these temporal pleasures,
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if they bee wisely vsed, may serue to good ends, as motiues to stirre vs vp to laud and praise the Lord,
if they be wisely used, may serve to good ends, as motives to stir us up to laud and praise the Lord,
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and to enable vs the better to serue GOD, else if our liues were without pleasure, wee should faint in the long iourney which we are to make to the Land of Canaan. Therefore a wise heathen compareth a mans life, which hath no pleasure in it, to a long voyage, in which there is no Innes or places of rest, in which there is much trauaile, and no comfort.
and to enable us the better to serve GOD, Else if our lives were without pleasure, we should faint in the long journey which we Are to make to the Land of Canaan. Therefore a wise heathen compareth a men life, which hath no pleasure in it, to a long voyage, in which there is no Inns or places of rest, in which there is much travail, and no Comfort.
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There are a third sort of pleasures, which are sinfull and wicked; & of these not only the abuse, but the vse is vnlawfull.
There Are a third sort of pleasures, which Are sinful and wicked; & of these not only the abuse, but the use is unlawful.
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If Herod take pleasure in incest with his brothers wife, he must bee told, it is not lawfull for him.
If Herod take pleasure in Incest with his Brother's wife, he must be told, it is not lawful for him.
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If any take pleasure in filthy songs, and ballads, and vse their tongues to ribaldry, and foolish, and filthy speaking;
If any take pleasure in filthy songs, and ballads, and use their tongues to ribaldry, and foolish, and filthy speaking;
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such must bee told, They are bought with a price, & so must glorifie God in their mortall bodies,
such must be told, They Are bought with a price, & so must Glorify God in their Mortal bodies,
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and must not let corrupt communication proceed out of their mouthes, but their speech must bee powdred with salt that it may minister grace to the hearers. and must not let corrupt communication proceed out of their mouths, but their speech must be powdered with salt that it may minister grace to the hearers.
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But that we may the better vncase these pleasures, which are sinfull, wee will take a view of them,
But that we may the better uncase these pleasures, which Are sinful, we will take a view of them,
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and pursue them by the Word of GOD.
and pursue them by the Word of GOD.
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The first sinne of pleasure of the body, is that filthy sin of vncleannesse, that crying sinne which pollutes our land,
The First sin of pleasure of the body, is that filthy since of uncleanness, that crying sin which pollutes our land,
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and cryes to heauen for vengeance, vnlesse it be preuented by speedy repentance.
and cries to heaven for vengeance, unless it be prevented by speedy Repentance.
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This sin is branded vnder these two heads: 1. The sinne of Fornication. 2. The sinne of Adultery.
This since is branded under these two Heads: 1. The sin of Fornication. 2. The sin of Adultery.
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The first being committed betweene single persons, and the other between married folkes, at least one of thē maryed.
The First being committed between single Persons, and the other between married folks, At least one of them married.
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Both of which are remembred in Gods Booke for great sinnes, and are very noysome in the common wealth,
Both of which Are remembered in God's Book for great Sins, and Are very noisome in the Common wealth,
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because they doe expose a whole land to the iudgements of GOD;
Because they do expose a Whole land to the Judgments of GOD;
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and when men neglect the punishment of this sinne, then God taketh it into his own consideration:
and when men neglect the punishment of this sin, then God Takes it into his own consideration:
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For this sin he brought the flood vpon the earth and destroyed all mankinde, sauing Noah and his family:
For this since he brought the flood upon the earth and destroyed all mankind, Saving Noah and his family:
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For this sinne he ouerthrew Sodom and G•morrah, and the Cities of the plaine, because the crie of this sinne pierced the eares of God:
For this sin he overthrew Sodom and G•morrah, and the Cities of the plain, Because the cry of this sin pierced the ears of God:
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This sinne consumed almost the Tribe of Beniamin: This sinne brought ruine vpon the family of Ely: Kindled a fire in the house of Dauid the man according to Gods own heart:
This sin consumed almost the Tribe of Benjamin: This sin brought ruin upon the family of Ely: Kindled a fire in the house of David the man according to God's own heart:
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This filthy sin spewed out the Canaanites, and was the cause of the destruction of the Sichemites, because their Lords sonne had committed villany in Israel: This vnlawfull pleasure blindes the vnderstanding, and drawes away the heart from all goodnesse.
This filthy since spewed out the Canaanites, and was the cause of the destruction of the Sichemites, Because their lords son had committed villainy in Israel: This unlawful pleasure blinds the understanding, and draws away the heart from all Goodness.
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This sinne, though some account it as a tricke of youth, yet it is such a crying sinne,
This sin, though Some account it as a trick of youth, yet it is such a crying sin,
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as was punished by the death of many of Gods owne people. Now this sinne is to bee avoided:
as was punished by the death of many of God's own people. Now this sin is to be avoided:
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First, because GOD hath expresly forbidden it in the seauenth Commandement, Thou shalt not commit Adulterie;
First, Because GOD hath expressly forbidden it in the Seventh Commandment, Thou shalt not commit Adultery;
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and, that there shall be no Whores of the daughters of Israel. and, that there shall be no Whores of the daughters of Israel.
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Which made the Apostle so earnestly to exhort the Corinthians to flee fornication, because God doth so hate it, that hee would not haue it once named amongst the Saints.
Which made the Apostle so earnestly to exhort the Corinthians to flee fornication, Because God does so hate it, that he would not have it once nam among the Saints.
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Therefore if wee will approue our selues to God, end to bee his seruants, wee must rather yeeld obedience to his Cōmandements,
Therefore if we will approve our selves to God, end to be his Servants, we must rather yield Obedience to his commandments,
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then to our sinfull lusts & pleasures;
then to our sinful Lustiest & pleasures;
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and the rather, because the liuing in this sinne, is a manifest signe of Gods hatred:
and the rather, Because the living in this sin, is a manifest Signen of God's hatred:
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So saith the Wise man, The mout• ▪ of a strange womā is a deepe pit, he whom the Lord hateth shall fall therein.
So Says the Wise man, The mout• ▪ of a strange woman is a deep pit, he whom the Lord hates shall fallen therein.
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This sin is also to be auoided, & hated, in regard it is a fruit of the flesh, which doth with a high hand oppose the spirit, and crosse the Lord in his reuealed Will, which would haue his Children abstaine from fornication,
This since is also to be avoided, & hated, in regard it is a fruit of the Flesh, which does with a high hand oppose the Spirit, and cross the Lord in his revealed Will, which would have his Children abstain from fornication,
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and that euery one should possesse his vessell in holinesse.
and that every one should possess his vessel in holiness.
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This sin, as our learned Countrey-man Beda cals it, Is a sweet poyson, an vnseasonable consumption, a pernicious potion, which disableth mans body,
This since, as our learned Countryman Beda calls it, Is a sweet poison, an unseasonable consumption, a pernicious potion, which disableth men body,
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and weakneth the strength of many couragious men: and weakeneth the strength of many courageous men:
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And therfore must so much the more be striued against, as manifestly opposing the Maiesty of God,
And Therefore must so much the more be strived against, as manifestly opposing the Majesty of God,
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and as an enemy to our saluation, and is as a chaine to draw on many other sinnes;
and as an enemy to our salvation, and is as a chain to draw on many other Sins;
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for whoredome is the cause of murder and reuenge: for the fire of lust is so furious, that nothing will quench it but blood.
for whoredom is the cause of murder and revenge: for the fire of lust is so furious, that nothing will quench it but blood.
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The truth hereof will appeare in Herodias, who boiled in malice against Iohn the Baptist for speaking against her filthinesse, that she preferres her reuenge in cutting off his head before halfe Herods Kingdome.
The truth hereof will appear in Herodias, who boiled in malice against John the Baptist for speaking against her filthiness, that she prefers her revenge in cutting off his head before half Herods Kingdom.
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Yea, holy Dauid had his heart stained with this sinne, that to make way to satisfie his lusts,
Yea, holy David had his heart stained with this sin, that to make Way to satisfy his Lustiest,
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& to preserue his credit, made no scruple to take away the life of his faithfull subiect, rather than his filthy lust should goe vnsatisfied.
& to preserve his credit, made no scruple to take away the life of his faithful Subject, rather than his filthy lust should go unsatisfied.
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Nay, some are so farre bewitched by Sathan, that they to satisfie their lusts, hazard the liues of those who depend vpon them.
Nay, Some Are so Far bewitched by Sathan, that they to satisfy their Lustiest, hazard the lives of those who depend upon them.
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A lamentable example I haue read of one drowned in this sin;
A lamentable Exampl I have read of one drowned in this since;
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one day being vehemently incensed (by losse and mischiefe which had betided him) in cruell manner beate his wife, (who came to seeke reliefe of him for her,
one day being vehemently incensed (by loss and mischief which had betided him) in cruel manner beat his wife, (who Come to seek relief of him for her,
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and her Children) in so much that he and his companions had thought hee had killed her;
and her Children) in so much that he and his Sodales had Thought he had killed her;
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but at last the poore woman recouered her selfe againe, and went home to her house,
but At last the poor woman recovered her self again, and went home to her house,
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and when shee came in, her poore children, with teares in their eyes (being almost famished for hunger) cryed, mother giue vs bread or else wee die:
and when she Come in, her poor children, with tears in their eyes (being almost famished for hunger) cried, mother give us bred or Else we die:
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Mam, said the other, and with signes spake the rest.
Mam, said the other, and with Signs spoke the rest.
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Alas poor babes, said the Mother with bitter sighes, where shall I get it? your father hath lost his patience with his wealth,
Alas poor babes, said the Mother with bitter sighs, where shall I get it? your father hath lost his patience with his wealth,
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and wee our hope with his folly:
and we our hope with his folly:
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Alas, what shall become of mee, or who will succour you my children? better it is to dye with one stroke, then to languish in famine:
Alas, what shall become of me, or who will succour you my children? better it is to die with one stroke, then to languish in famine:
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and being brought to this despaire, she tooke a knife in her hand, & cut their thoats,
and being brought to this despair, she took a knife in her hand, & Cut their thoats,
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and set her selfe downe purposing to dye in her miserie. Her Husband the same euening returned drunke home, & being more fit to take rest,
and Set her self down purposing to die in her misery. Her Husband the same evening returned drunk home, & being more fit to take rest,
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thā to examine these tragedies, cast himselfe on his bed, neither dreaming of their losses, nor his wiues misery:
than to examine these tragedies, cast himself on his Bed, neither dreaming of their losses, nor his wives misery:
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she vrged on by Sathan, that euer watcheth opportunities, seeing him asleepe that regarded not her sorrow, with the same knife she had killed her children, shee cut his throat, saying boldly, thou shalt dye thou negligent man, seeing thy filthy carriage hath beene the ruine of mee and my Children.
she urged on by Sathan, that ever watches opportunities, seeing him asleep that regarded not her sorrow, with the same knife she had killed her children, she Cut his throat, saying boldly, thou shalt die thou negligent man, seeing thy filthy carriage hath been the ruin of me and my Children.
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Looke vpon this you beastly wretches, which prefer your owne lusts before the care of wise and Children.
Look upon this you beastly wretches, which prefer your own Lustiest before the care of wise and Children.
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And thus I haue layd open the filthines of this sin, which excludes out of the Kingdome of God, and rankes the committers of it among those damned wretches, which shall be shut out of the new Ierusalem.
And thus I have laid open the filthiness of this since, which excludes out of the Kingdom of God, and ranks the committers of it among those damned wretches, which shall be shut out of the new Ierusalem.
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In the next place we are to speake somewhat of the sinne of Adultery, which is the sinne of those which are married, or betrothed.
In the next place we Are to speak somewhat of the sin of Adultery, which is the sin of those which Are married, or betrothed.
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This sinne is called Adulterium, quasi ad alterius torum accessio. This sinne of Adultery is either double or single:
This sin is called Adulterium, quasi ad alterius torum accessio. This sin of Adultery is either double or single:
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double, when both parties are maried. Single when one party is maried, and the other single.
double, when both parties Are married. Single when one party is married, and the other single.
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This sinne is also a filthy abominatiō in the sight of the Lord, because they that commit it, violate the ordinance of GOD, in ioyning themselues to harlots,
This sin is also a filthy abomination in the sighed of the Lord, Because they that commit it, violate the Ordinance of GOD, in joining themselves to harlots,
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and so forsake the guide of their youth. Virginitie, and chastitie are rare things, and so ought to be esteemed by the godly;
and so forsake the guide of their youth. Virginity, and chastity Are rare things, and so ought to be esteemed by the godly;
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then hee that spoyleth vs of that ornament, is vnworthy of the name of a man,
then he that spoileth us of that ornament, is unworthy of the name of a man,
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because he doth the worke of a beast. This sinne is an enemy to God, an enemy to vertue: It consumeth wealth;
Because he does the work of a beast. This sin is an enemy to God, an enemy to virtue: It consumeth wealth;
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and louing pleasure for a while, it suffereth vs not to thinke of our future pouerty.
and loving pleasure for a while, it suffers us not to think of our future poverty.
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And as in the first place they sinne against GOD, so also in the second place they sinne against their Neighbour, by branding him with reproachfull nick-names,
And as in the First place they sin against GOD, so also in the second place they sin against their Neighbour, by branding him with reproachful nicknames,
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and so like deuillish theeues they sow their filthy Cockle in another mans ground, and so make another man father their bastardly brood;
and so like devilish thieves they sow their filthy Cockle in Another men ground, and so make Another man father their bastardly brood;
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and then like vngratious theeues they robbe true Children of their inheritance.
and then like ungracious thieves they rob true Children of their inheritance.
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Therefore the Lord hath ordained, that he that committeth adulterie with another mans wife should die.
Therefore the Lord hath ordained, that he that Committeth adultery with Another men wife should die.
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And by the law they were to be stoned to death;
And by the law they were to be stoned to death;
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and before the law they were to be burnt, as appeares by Iudahs censure vpon his daughter Thamar. This sinne is to be auoided,
and before the law they were to be burned, as appears by Judas censure upon his daughter Tamar. This sin is to be avoided,
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because it opposeth not onely the Law of God, but also the Law of Nations.
Because it Opposeth not only the Law of God, but also the Law of nations.
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Cornelius Tacitus reports, that the Adultresses were stripped naked by their kindred, and then had their haire cut off,Cornelius Tacitus reports, that the Adulteresses were stripped naked by their kindred, and then had their hair Cut off,
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and were beaten with Cudgels through the Towne by their Husbands:
and were beaten with Cudgels through the Town by their Husbands:
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This was the Law among the Germanes. Now the punishment which GOD afflicteth, is not onely pouerty, shame,
This was the Law among the Germane. Now the punishment which GOD afflicts, is not only poverty, shame,
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and slauery, their lusts, and harlots, loathsome diseases, and the like, but he vseth to punish this sinne by the law of requitall,
and slavery, their Lustiest, and harlots, loathsome diseases, and the like, but he uses to Punish this sin by the law of requital,
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as they defile other mens wiues, so other men defile their wiues.
as they defile other men's wives, so other men defile their wives.
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The truth of this was seene in Dauid, who for defiling of Vriahs wife, had his owne wiues abused by his sonne.
The truth of this was seen in David, who for defiling of Uriah's wife, had his own wives abused by his son.
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Is whoredome & fornication such a grieuous & hatefull sin in the sight of God,
Is whoredom & fornication such a grievous & hateful since in the sighed of God,
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and so hurtful vnto vs? then be exhorted euery one that lookes for saluation, to hate,
and so hurtful unto us? then be exhorted every one that looks for salvation, to hate,
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and detest, and shunne, not onely this sinne, but also all the occasions of it. Q. How may I doe that, may some say?
and detest, and shun, not only this sin, but also all the occasions of it. Q. How may I do that, may Some say?
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A. Labour to see the filthinesse of this sinne, how hatefull it is vnto God,A. Labour to see the filthiness of this sin, how hateful it is unto God,
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and how dangerous vnto our selues, and that it carieth with it, not only Gods curse,
and how dangerous unto our selves, and that it Carrieth with it, not only God's curse,
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but such as liue in it and dye in it, shall neuer enter into Gods kingdome.
but such as live in it and die in it, shall never enter into God's Kingdom.
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2. We must labour to cleanse our hearts from all filthinesse, and all vncleane motions whatsoeuer,
2. We must labour to cleanse our hearts from all filthiness, and all unclean motions whatsoever,
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and to set our selues alwayes as in the presence of God, which knowes the very secrets of our hearts;
and to Set our selves always as in the presence of God, which knows the very secrets of our hearts;
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and say with Ioseph, when we are tempted vnto this sinne, How can we doe this and sin against God? If a mortall man did know our thoughts,
and say with Ioseph, when we Are tempted unto this sin, How can we do this and since against God? If a Mortal man did know our thoughts,
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or did see vs in our vncleannes, we should be ashamed to commit this sinne, because they might disgrace vs hereafter;
or did see us in our uncleanness, we should be ashamed to commit this sin, Because they might disgrace us hereafter;
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how much more should we be fearefull to commit it before that God which must be our iudge;
how much more should we be fearful to commit it before that God which must be our judge;
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and our consciences, which must be produced against vs as witnesses, and Sathan that will bee readie to lay open our sinne to the full, to accuse vs, to our eternall confusion before GOD, Angels,
and our Consciences, which must be produced against us as Witnesses, and Sathan that will be ready to lay open our sin to the full, to accuse us, to our Eternal confusion before GOD, Angels,
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and the spirits of iust men.
and the spirits of just men.
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3. If we would be fenced against this sinne, wee must flee the company and society of the Harlot,
3. If we would be fenced against this sin, we must flee the company and society of the Harlot,
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and all those which are wantonly giuen, lest they doe infect vs by their filthy communication, and leud conuersation.
and all those which Are wantonly given, lest they do infect us by their filthy communication, and lewd Conversation.
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To this end the Wiseman exhorts vs to keepe farre from the Harlots house, and not to come neare her doores.
To this end the Wiseman exhorts us to keep Far from the Harlots house, and not to come near her doors.
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And if by chance wee happen into their company, to flee away in haste, and not to presume vpon our owne strength,
And if by chance we happen into their company, to flee away in haste, and not to presume upon our own strength,
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lest wee bee foyled, and so giue our honour vnto the harlot.
lest we be foiled, and so give our honour unto the harlot.
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4. Lastly, as we must be diligent in our calling, so wee must continually pray vnto God to preserue vs from the whorish woman, that so being vigilant in our calling, wee may shunne idlenesse, which is the pathway that leades vs to this sinne;
4. Lastly, as we must be diligent in our calling, so we must continually pray unto God to preserve us from the whorish woman, that so being vigilant in our calling, we may shun idleness, which is the pathway that leads us to this sin;
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as also all wanton songs, vnlawfull embracings, or the like.
as also all wanton songs, unlawful embracings, or the like.
c-acp av d j-jn n2, j n2, cc dt j.
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This if we doe carefully, the Lord will preserue vs from this vncleane and filthy sin.
This if we do carefully, the Lord will preserve us from this unclean and filthy since.
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To moue vs hereunto, let vs consider that God in a speciall manner taketh notice of this sinne,
To move us hereunto, let us Consider that God in a special manner Takes notice of this sin,
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and will not leaue it vnpunished, either in this life, or in the life to come.
and will not leave it unpunished, either in this life, or in the life to come.
cc vmb xx vvi pn31 j, av-d p-acp d n1, cc p-acp dt n1 pc-acp vvi.
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If this were duely thought vpon, men and women would bee afraid to commit it, though neuer so secretly, for feare Gods iudgements should ouertake them in the very act,
If this were duly Thought upon, men and women would be afraid to commit it, though never so secretly, for Fear God's Judgments should overtake them in the very act,
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as they did Zimry and Cosby. What a filthy thing is it for a Child of God, a Member of Christ,
as they did Zimri and Cosby. What a filthy thing is it for a Child of God, a Member of christ,
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and a Temple of the holy Ghost, and redeemed with no lesse price then the blood of the Sonne of God,
and a Temple of the holy Ghost, and redeemed with no less price then the blood of the Son of God,
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for to take the same body, and to make it the member of an harlot? S. Gregory compareth this sinne to a fiery furnace, the mouth whereof is gluttony, the flame pride, the sparkles filthy words, the smoak an euill name, the ashes pouerty, the end shame and confusion.
for to take the same body, and to make it the member of an harlot? S. Gregory compareth this sin to a fiery furnace, the Mouth whereof is gluttony, the flame pride, the sparkles filthy words, the smoke an evil name, the Ashes poverty, the end shame and confusion.
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Whordome, besides the infamie of the world, wasteth the goods, withereth the body, decayeth health, shortneth life,
Whoredom, beside the infamy of the world, wastes the goods, withereth the body, decayeth health, shorteneth life,
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and maketh a man stinke in the sight of God.
and makes a man stink in the sighed of God.
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See and behold the fearfull effects of this sinne, the Lord open our eyes to see the fearfulnesse of it, that so we may auoid it.
See and behold the fearful effects of this sin, the Lord open our eyes to see the fearfulness of it, that so we may avoid it.
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And thus much shall suffice to haue spoken of this sinfull sinne of pleasure;
And thus much shall suffice to have spoken of this sinful sin of pleasure;
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come wee now to speake of the next pleasurable sinne, which is the sinne of the belly, I meane the sinne of gluttonie, which is a disordinate delight in eating,
come we now to speak of the next pleasurable sin, which is the sin of the belly, I mean the sin of gluttony, which is a disordinate delight in eating,
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& drinking, a mortall enemy to temperance by offending both in quantity, time and manner.
& drinking, a Mortal enemy to temperance by offending both in quantity, time and manner.
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This sinne was first brought from Asia vnto Rome, where, in processe of time, it came from a seruile thing to bee the delight of great ones;
This sin was First brought from Asia unto Room, where, in process of time, it Come from a servile thing to be the delight of great ones;
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so that Apicius a base Cooke was not ashamed (after it came in credit) to step into the Schooles and make an Oration in praise of it, which did so incourage the belly-gods of that age, that Milo Crotoniates would carry his prouision with him, which was no lesse then an oxe, which he bare on his shoulders,
so that Apicius a base Cook was not ashamed (After it Come in credit) to step into the Schools and make an Oration in praise of it, which did so encourage the belly-gods of that age, that Milo Crotoniates would carry his provision with him, which was no less then an ox, which he bore on his shoulders,
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and when his stomack serued him, would eate it vp at one meale:
and when his stomach served him, would eat it up At one meal:
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and Tagon another belly-god, was so addicted to this sin, that at the Table of Aurelian the Emperour, he eate a Goat, a Hogge,
and Tagon Another belly-god, was so addicted to this since, that At the Table of Aurelian the Emperor, he eat a Goat, a Hog,
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and drunke a tierce of Wine.
and drunk a tierce of Wine.
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Though these monsters in nature be dead, yet I feare me there be many liuing wch make their belly their god,
Though these monsters in nature be dead, yet I Fear me there be many living which make their belly their god,
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and glory in their shame, as may appeare by their banquets, which are sa•c•• with surfeits, and exceed nature:
and glory in their shame, as may appear by their banquets, which Are sa•c•• with Surfeits, and exceed nature:
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Our Fathers were content with bread and water, which at first nourished mans life;
Our Father's were content with bred and water, which At First nourished men life;
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but now neither the fruit of trees, variety of corne, fishes of the Sea, beasts of the earth,
but now neither the fruit of trees, variety of corn, Fish of the Sea, beasts of the earth,
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nor fowles of the ayre can satisfie our intemperate nature;
nor fowls of the air can satisfy our intemperate nature;
ccx n2 pp-f dt n1 vmb vvi po12 j n1;
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but as Innocentius saith, Spices are bought, Fowles are nourished, Cookes hired to please our appetites;
but as Innocentius Says, Spices Are bought, Fowls Are nourished, Cooks hired to please our appetites;
cc-acp c-acp np1 vvz, n2 vbr vvn, n2 vbr vvn, n2 vvn pc-acp vvi po12 n2;
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some are stamped, others are strained, and another infused to make confections, turning the substance into the accident, and nature into Art:
Some Are stamped, Others Are strained, and Another infused to make confections, turning the substance into the accident, and nature into Art:
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which made the wise heathen, to deride the vanities of our times, say, One Wood sufficeth to nourish diuers Elephants, but man feedeth both on Sea and Earth.
which made the wise heathen, to deride the vanities of our times, say, One Wood Suffices to nourish diverse Elephants, but man feeds both on Sea and Earth.
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And in another place he saith, Whatsoeuer bird flyeth, whatsoeuer fish swimmeth, whatsoeuer beast runneth is buried in our body:
And in Another place he Says, Whatsoever bird flies, whatsoever Fish swimmeth, whatsoever beast Runneth is buried in our body:
cc p-acp j-jn n1 pns31 vvz, r-crq n1 vvz, r-crq n1 vvz, r-crq n1 vvz vbz vvn p-acp po12 n1:
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all which in the truth of things is both against nature & Art. For both art & nature forbids contraties to be mixt together, wch notwithstanding are done at our full feasts, wch make men like beasts,
all which in the truth of things is both against nature & Art. For both art & nature forbids contraties to be mixed together, which notwithstanding Are done At our full feasts, which make men like beasts,
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and fitter to be ranged among them, then among men.
and fitter to be ranged among them, then among men.
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Therefore hee telleth vs, That he was greater, and borne to greater things, then to become the bondslaue of his bodie.
Therefore he Telleth us, That he was greater, and born to greater things, then to become the bondslave of his body.
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This fearefull sinne damnes as well as the forenamed. Therefore that we may be freed from this sinne also,
This fearful sin damnes as well as the forenamed. Therefore that we may be freed from this sin also,
d j n1 vvz a-acp av c-acp dt j-vvn. av cst pns12 vmb vbi vvn p-acp d n1 av,
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1. Consider that by this sinfull pampering of thy body thou depriuest many a hungry soule of many a morsell, which would comfort them very much,
1. Consider that by this sinful pampering of thy body thou deprivest many a hungry soul of many a morsel, which would Comfort them very much,
crd np1 cst p-acp d j n-vvg pp-f po21 n1 pns21 vv2 d dt j n1 pp-f d dt n1, r-crq vmd vvi pno32 av av-d,
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and that which thou spendest in variety, would supply their necessitie; so that by this meanes wee defraud our brethren of that which is their due.
and that which thou spendest in variety, would supply their necessity; so that by this means we defraud our brothers of that which is their endue.
cc cst r-crq pns21 vv2 p-acp n1, vmd vvi po32 n1; av cst p-acp d n2 pns12 n1 po12 n2 pp-f d r-crq vbz po32 n-jn.
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2. By moderation in diet, wee shall enioy a healthfull body, which is to bee esteemed aboue gold,
2. By moderation in diet, we shall enjoy a healthful body, which is to be esteemed above gold,
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but by ouer-fulnesse is subiect to many diseases, rheumes, obstructions, and paines of the head, eyes,
but by ouer-fulnesse is Subject to many diseases, rheums, obstructions, and pains of the head, eyes,
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and feet, numnesse of the hands, Feuers, and the like, pangs of the belly, and many other diseases, which flow from gluttonie.
and feet, numbness of the hands, Fevers, and the like, pangs of the belly, and many other diseases, which flow from gluttony.
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How often may we heare some complaine of their head for sending done rheume the mother of malladies? But the head might answer,
How often may we hear Some complain of their head for sending done rheum the mother of maladies? But the head might answer,
uh-crq av vmb pns12 vvi d vvi pp-f po32 n1 p-acp vvg vdn n1 dt n1 pp-f n2? p-acp dt n1 vmd vvi,
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as one sayes wittily, Be thou sober in pouring downe, and I will be sparing in dropping downe.
as one Says wittily, Be thou Sobrium in pouring down, and I will be sparing in dropping down.
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Doe not ouerloade me with excesse, and I will distill fewer humours.
Do not overload me with excess, and I will distil fewer humours.
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When the stomack is burthened aboue the spheare of its naturall heat, and gurmandized with too many delicates one vpon the other before the former be concocted;
When the stomach is burdened above the sphere of its natural heat, and gurmandized with too many delicates one upon the other before the former be concocted;
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like a fire beginning to burne loden with greene wood, sends forth many smoaky cloudes as it were;
like a fire beginning to burn laden with green wood, sends forth many smoky Clouds as it were;
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so the stomacke being piled with delicates one vpon another, sēds forth many raw crude fumes, which ascending vp into the braine,
so the stomach being piled with delicates one upon Another, sends forth many raw crude fumes, which ascending up into the brain,
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and being fixed there, by the coldnesse thereof, distill downe into the body againe abundance of rheume, the source of all diseases, gouts, dropsies, aches, and many other maladies.
and being fixed there, by the coldness thereof, distil down into the body again abundance of rheum, the source of all diseases, gouts, dropsies, aches, and many other maladies.
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907
Therefore if we will be freed from sicknesse, let vs offer a knife to our throats, to keepe vs from intemperancy herein.
Therefore if we will be freed from sickness, let us offer a knife to our throats, to keep us from intemperancy herein.
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908
3. By a moderate diet wee preserue our liues, wherein we may repent and make vp our peace with God,
3. By a moderate diet we preserve our lives, wherein we may Repent and make up our peace with God,
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before the graue shut vs vp in the land of darknesse, in which there shall be no time for vs to repent,
before the graven shut us up in the land of darkness, in which there shall be no time for us to Repent,
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and to make vp our reconciliation with our Maker, before hee come to reward euery man according to his workes:
and to make up our reconciliation with our Maker, before he come to reward every man according to his works:
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911
But by this filthy excesse we robbe our selues of this precious Iewell before our time.
But by this filthy excess we rob our selves of this precious Jewel before our time.
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912
Therefore if we would liue long, and see many good dayes, shun this sin of gluttony. Motiues to induce.
Therefore if we would live long, and see many good days, shun this since of gluttony. Motives to induce.
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1. Consider that this was one of the sinnes of Sodom, for which GOD destroyed them with fire and brimstone from heauen;
1. Consider that this was one of the Sins of Sodom, for which GOD destroyed them with fire and brimstone from heaven;
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and punished his owne people, because they drank wine in bowles, and so forgot the affliction of the Church,
and punished his own people, Because they drank wine in bowls, and so forgotten the affliction of the Church,
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but sate downe to eate, and to drinke, and rose vp againe to play.
but sat down to eat, and to drink, and rose up again to play.
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2. Wee are commanded to redeeme the time, and spend it to the glory of God,
2. we Are commanded to Redeem the time, and spend it to the glory of God,
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and the good of our soules; but when the body is filled, then the bones defire to bee at rest;
and the good of our Souls; but when the body is filled, then the bones desire to be At rest;
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and experience shewes, then wee haue little minde to praise God for his mercies, or to thinke of the safety of our soules.
and experience shows, then we have little mind to praise God for his Mercies, or to think of the safety of our Souls.
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3. Wee are exhorted so to liue, as that we may garnish our profession, and honour GOD by letting our godly conuersation be seene among them with whom we liue;
3. we Are exhorted so to live, as that we may garnish our profession, and honour GOD by letting our godly Conversation be seen among them with whom we live;
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but this we cannot doe so long as we stuffe our bellies with delicates;
but this we cannot do so long as we stuff our bellies with delicates;
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so that hereby we depriue God of his due, and our neighbour of our good example.
so that hereby we deprive God of his due, and our neighbour of our good Exampl.
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922
And thus much shall suffice to haue spoken of this sinne, in the next place the sinne of drunkennesse presents it selfe to our view and consideration.
And thus much shall suffice to have spoken of this sin, in the next place the sin of Drunkenness presents it self to our view and consideration.
cc av av-d vmb vvi pc-acp vhi vvn pp-f d n1, p-acp dt ord n1 dt n1 pp-f n1 vvz pn31 n1 p-acp po12 n1 cc n1.
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Drunkennesse is Sathans bit in the mouth of a foole, with which he can turne him to any sinne,
drunkenness is Satan's bit in the Mouth of a fool, with which he can turn him to any sin,
n1 vbz npg1 n1 p-acp dt n1 pp-f dt n1, p-acp r-crq pns31 vmb vvi pno31 p-acp d n1,
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as the horse is turned to any stop or pace.
as the horse is turned to any stop or pace.
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Thus hee turnes about the whole body, the heart to lust, the hands to picking and stealing, the wit to quarrell, the strength to murder, the feet, which can scarce stand, are swift to shed blood,
Thus he turns about the Whole body, the heart to lust, the hands to picking and stealing, the wit to quarrel, the strength to murder, the feet, which can scarce stand, Are swift to shed blood,
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and the mouth to belch out blasphemy against their Maker.
and the Mouth to belch out blasphemy against their Maker.
cc dt n1 pc-acp vvi av n1 p-acp po32 n1.
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And thus I haue shewed you what drunkennesse is, and that wee may the better auoid it, we will set downe the fearefulnesse of the sinne,
And thus I have showed you what Drunkenness is, and that we may the better avoid it, we will Set down the fearfulness of the sin,
cc av pns11 vhb vvn pn22 r-crq n1 vbz, cc cst pns12 vmb dt av-jc vvi pn31, pns12 vmb vvi a-acp dt n1 pp-f dt n1,
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and that it is condemned in the high Court of heauen, & in the inferiour court of mens Consciences,
and that it is condemned in the high Court of heaven, & in the inferior court of men's Consciences,
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as a capitall crying sinne, against which the Lord of heauen thunders out his sentence of eternall malediction, against all those that are guiltie of it, be they of neuer so great qualitie and esteeme in the world, saying, Woe vnto them that rise vp early to follow drunkennesse, and vnto them that continue vntill night, till the Wine doe inflame them.
as a capital crying sin, against which the Lord of heaven Thunders out his sentence of Eternal malediction, against all those that Are guilty of it, be they of never so great quality and esteem in the world, saying, Woe unto them that rise up early to follow Drunkenness, and unto them that continue until night, till the Wine do inflame them.
c-acp dt j j-vvg n1, p-acp r-crq dt n1 pp-f n1 vvz av po31 n1 pp-f j n1, p-acp d d cst vbr j pp-f pn31, vbb pns32 pp-f av av j n1 cc n1 p-acp dt n1, vvg, n1 p-acp pno32 cst vvb a-acp av-j pc-acp vvi n1, cc p-acp pno32 cst vvb p-acp n1, c-acp dt n1 vdb vvi pno32.
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And againe, Woe to the drunkards of Ephraim. Which terrible woe that it may not take hold vpon the seruants of Christ, hee forewarnes them,
And again, Woe to the drunkards of Ephraim. Which terrible woe that it may not take hold upon the Servants of christ, he forewarns them,
cc av, n1 p-acp dt n2 pp-f np1. r-crq j n1 cst pn31 vmb xx vvi n1 p-acp dt n2 pp-f np1, pns31 vvz pno32,
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and aduises them to take heed that their hearts bee not oppressed with drukēnes.
and advises them to take heed that their hearts be not oppressed with drukennes.
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Thus we see what entertainment this sinne findes at the hands of God, hee tels vs plainly, that, Drunkards shall not inherite the Kingdome of God.
Thus we see what entertainment this sin finds At the hands of God, he tells us plainly, that, Drunkards shall not inherit the Kingdom of God.
av pns12 vvb r-crq n1 d n1 vvz p-acp dt n2 pp-f np1, pns31 vvz pno12 av-j, cst, n2 vmb xx vvb dt n1 pp-f np1.
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Now let vs also see what countenance it hath had of men in all ages. The Fathers in their time condemned it;
Now let us also see what countenance it hath had of men in all ages. The Father's in their time condemned it;
av vvb pno12 av vvi r-crq n1 pn31 vhz vhd pp-f n2 p-acp d n2. dt n2 p-acp po32 n1 vvn pn31;
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Augustine saith, Drunkennesse is the mother of all Villanies, the matter of faults, and the fountaine of vice. Augustine Says, drunkenness is the mother of all Villainies, the matter of Faults, and the fountain of vice.
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And in ather place he cals it, An alluring deuill, and a pleasing poyson.
And in ather place he calls it, an alluring Devil, and a pleasing poison.
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And another father by asking a question sets forth the fearfulnesse of this sinne, saying, What is more miserable then the sinne of drunkennesse, seeing the liuing creature by drunkennesse is become as it were dead? Againe, When the drunkard deuoureth the Wine, hee is deuoured of wine.
And Another father by asking a question sets forth the fearfulness of this sin, saying, What is more miserable then the sin of Drunkenness, seeing the living creature by Drunkenness is become as it were dead? Again, When the drunkard devoureth the Wine, he is devoured of wine.
cc j-jn n1 p-acp vvg dt n1 vvz av dt n1 pp-f d n1, vvg, q-crq vbz av-dc j cs dt n1 pp-f n1, vvg dt j-vvg n1 p-acp n1 vbz vvn c-acp pn31 vbdr j? av, c-crq dt n1 vvz dt n1, pns31 vbz vvn pp-f n1.
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This sinne is condemned by the wise Heathen by Natures light.
This sin is condemned by the wise Heathen by Nature's Light.
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Solon ordained in his law, that if a Prince were found drunke, he should bee punished with death;Solon ordained in his law, that if a Prince were found drunk, he should be punished with death;
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Then much more a priuate man.
Then much more a private man.
av av-d av-dc dt j n1.
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The Indians ordained, that if a women would aduenture to kill the King in the time of his drunkennesse, shee should for her reward marry his successor.
The Indians ordained, that if a women would adventure to kill the King in the time of his Drunkenness, she should for her reward marry his successor.
dt np1 vvn, cst cs dt n2 vmd vvi pc-acp vvi dt n1 p-acp dt n1 pp-f po31 n1, pns31 vmd p-acp po31 n1 vvi po31 n1.
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And Seneca cals drunkennesse a voluntary madnesse. Thus wee see what verdict GOD and man passes vpon this sinne of drunkennesse.
And Senecca calls Drunkenness a voluntary madness. Thus we see what verdict GOD and man passes upon this sin of Drunkenness.
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That we may the better see it in its owne colours, we will shew how and wherin the Maiesty of GOD is offended by this filthy sinne.
That we may the better see it in its own colours, we will show how and wherein the Majesty of GOD is offended by this filthy sin.
cst pns12 vmb dt av-jc vvi pn31 p-acp po31 d n2, pns12 vmb vvi c-crq cc c-crq dt n1 pp-f np1 vbz vvn p-acp d j n1.
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1. The drunkard sinneth against GOD in making of his belly his Idoll, nay his god;
1. The drunkard Sinneth against GOD in making of his belly his Idol, nay his god;
crd dt n1 vvz p-acp np1 p-acp vvg pp-f po31 n1 po31 n1, uh-x po31 n1;
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so saith the Apostle, Whose god is his belly; he better loues it, and is more careful to please it, then he is his God.
so Says the Apostle, Whose god is his belly; he better loves it, and is more careful to please it, then he is his God.
av vvz dt n1, rg-crq n1 vbz po31 n1; pns31 av-jc vvz pn31, cc vbz av-dc j pc-acp vvi pn31, cs pns31 vbz po31 n1.
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2. A drunkard is vnfit to serue God;
2. A drunkard is unfit to serve God;
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for if the Lord will be worshipped in spirit and in truth, how farre are drunkards from this seruice which hee requires? Or how vnfit for any good exercise? Take him from the pot,
for if the Lord will be worshipped in Spirit and in truth, how Far Are drunkards from this service which he requires? Or how unfit for any good exercise? Take him from the pot,
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and hee is as dead as a doore naile;
and he is as dead as a door nail;
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let him goe to Church, and he will sleepe out the Sermon, and so wraps himselfe vnder that curse of doing the worke of the Lord negligently;
let him go to Church, and he will sleep out the Sermon, and so wraps himself under that curse of doing the work of the Lord negligently;
vvb pno31 vvi p-acp n1, cc pns31 vmb vvi av dt n1, cc av vvz px31 p-acp d n1 pp-f vdg dt n1 pp-f dt n1 av-j;
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exhort him to sobriety, and he will say that is the way to engender melancholly:
exhort him to sobriety, and he will say that is the Way to engender melancholy:
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examine him of worldly affaires, and he will talke of that tomorrow, the onely meanes to make him speak of sense, is to tel him that there is good Wine comming home from Spaine or France,
examine him of worldly affairs, and he will talk of that tomorrow, the only means to make him speak of sense, is to tell him that there is good Wine coming home from Spain or France,
vvb pno31 pp-f j n2, cc pns31 vmb vvi pp-f d av-an, dt j n2 pc-acp vvi pno31 vvi pp-f n1, vbz pc-acp vvi pno31 d pc-acp vbz j n1 vvg av-an p-acp np1 cc np1,
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and then he will be sure to prepare him a doublet a quarter wider in the waist then his former, that he may powre the wine downe the more freeer into his panch, which gapes like hell for Wine and strong drinke,
and then he will be sure to prepare him a doublet a quarter wider in the waist then his former, that he may pour the wine down the more freeer into his paunch, which gapes like hell for Wine and strong drink,
cc av pns31 vmb vbi j pc-acp vvi pno31 dt n1 dt n1 av-jc p-acp dt n1 cs po31 j, cst pns31 vmb vvi dt n1 p-acp dt av-dc jc p-acp po31 n1, r-crq vvz av-j n1 p-acp n1 cc j n1,
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and then when is belly is full of Wine, and his head void of wit,
and then when is belly is full of Wine, and his head void of wit,
cc av q-crq vbz n1 vbz j pp-f n1, cc po31 n1 j pp-f n1,
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then you shall see him in his right cue, belching out oathes against God, and scoffing at the Magistrate,
then you shall see him in his right cue, belching out Oaths against God, and scoffing At the Magistrate,
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and Minister, and questioning of matters of State, too high for his shallow wit to reach vnto;
and Minister, and questioning of matters of State, too high for his shallow wit to reach unto;
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so that by this meanes hee is neither fit to serue God, nor to do any profit vnto the common wealth.
so that by this means he is neither fit to serve God, nor to do any profit unto the Common wealth.
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For a Drunkard can neither bee a good Magistrate, nor a good subiect:
For a Drunkard can neither be a good Magistrate, nor a good Subject:
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for how can hee rule others, which cannot rule himselfe, and as hee cannot rule others, so he cannot obey.
for how can he Rule Others, which cannot Rule himself, and as he cannot Rule Others, so he cannot obey.
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Plutarch makes mention of certaine men, who in the midst of their cups reuiled their King Pyrrhus in a very reproachfull manner,Plutarch makes mention of certain men, who in the midst of their cups reviled their King Phyrrhus in a very reproachful manner,
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and being conuicted of their misdemeanor, & brought before the King, they stood mute, hauing nothing to say for themselues;
and being convicted of their misdemeanour, & brought before the King, they stood mute, having nothing to say for themselves;
cc vbg j-vvn pp-f po32 n1, cc vvd p-acp dt n1, pns32 vvd av-jn, vhg pix pc-acp vvi p-acp px32;
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at last, seeing they could not deny the fault, nor defend it, one of them more bold then the rest, stept forth and confessed truth;
At last, seeing they could not deny the fault, nor defend it, one of them more bold then the rest, stepped forth and confessed truth;
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saying, O King it is true we spake much euill of thee, and should haue spoke much more if our Wine had not failed vs. By which we may see that drunkennesse is accompanied with backbiting and slandering.
saying, Oh King it is true we spoke much evil of thee, and should have spoke much more if our Wine had not failed us By which we may see that Drunkenness is accompanied with backbiting and slandering.
vvg, uh n1 pn31 vbz j pns12 vvd d n-jn pp-f pno21, cc vmd vhi vvn av-d av-dc cs po12 n1 vhd xx vvn pno12 p-acp r-crq pns12 vmb vvi d n1 vbz vvn p-acp n1 cc vvg.
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3. As the Drunkard sinneth against GOD, and his neighbour, so in especiall manner hee sinneth against the poore, in that by his great expence in drinking, hee hath not wherewith to relieue them;
3. As the Drunkard Sinneth against GOD, and his neighbour, so in especial manner he Sinneth against the poor, in that by his great expense in drinking, he hath not wherewith to relieve them;
crd p-acp dt n1 vvz p-acp np1, cc po31 n1, av p-acp j n1 pns31 vvz p-acp dt j, p-acp cst p-acp po31 j n1 p-acp vvg, pns31 vhz xx c-crq pc-acp vvi pno32;
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for his wealth was not giuen him to spend in tipling, but that hee should breake his bread to the hungry,
for his wealth was not given him to spend in tippling, but that he should break his bred to the hungry,
c-acp po31 n1 vbds xx vvn pno31 pc-acp vvi p-acp j-vvg, cc-acp cst pns31 vmd vvi po31 n1 p-acp dt j,
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& powre out his drinke to the thirsty.
& pour out his drink to the thirsty.
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4. In a speciall manner hee sinneth against his owne family, against his wife in spending her portion in his drunken excesse, against his Children in depriuing them of their patrimony,
4. In a special manner he Sinneth against his own family, against his wife in spending her portion in his drunken excess, against his Children in depriving them of their patrimony,
crd p-acp dt j n1 pns31 vvz p-acp po31 d n1, p-acp po31 n1 p-acp vvg po31 n1 p-acp po31 j n1, p-acp po31 n2 p-acp vvg pno32 pp-f po32 n1,
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and of other necessaries, and as he sheweth himselfe a theefe abroad in depriuing his family of their due,
and of other necessaries, and as he shows himself a thief abroad in depriving his family of their endue,
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so he playeth the tyrant at home, for either hee railes, fights, or sweares, when he comes home,
so he plays the tyrant At home, for either he rails, fights, or swears, when he comes home,
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or else he disgorges his vnsauory stomack in such a shamefull manner, that hee is more fit to lie in a hogs Stye among swine,
or Else he disgorges his unsavoury stomach in such a shameful manner, that he is more fit to lie in a hogs Stye among Swine,
cc av pns31 vvz po31 j n1 p-acp d dt j n1, cst pns31 vbz av-dc j pc-acp vvi p-acp dt ng1 n1 p-acp n1,
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then among those which feare God;
then among those which Fear God;
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and so by making himselfe a slaue to his sinne, hee vtterly depriues himselfe of all good report among men,
and so by making himself a slave to his sin, he utterly deprives himself of all good report among men,
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and at last pouerty like an armed man arests him;
and At last poverty like an armed man arests him;
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so that as in his youth he would drinke nothing but Wine and strong drinke, in his age he shall be forced to drinke water, or else perish for thirst.
so that as in his youth he would drink nothing but Wine and strong drink, in his age he shall be forced to drink water, or Else perish for thirst.
av d c-acp p-acp po31 n1 pns31 vmd vvi pix cc-acp n1 cc j n1, p-acp po31 n1 pns31 vmb vbi vvn pc-acp vvi n1, cc av vvb p-acp n1.
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For so saith the Wise man; Hee that loueth Wine and Oyle shall not be rich.
For so Says the Wise man; He that loves Wine and Oil shall not be rich.
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And this sinne doth not onely bring pouerty, but also infatuates and depriues the vnderstanding of reason,
And this sin does not only bring poverty, but also infatuates and deprives the understanding of reason,
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and common sense, as may bee seene in Lot, who committed incest with his daughters, and yet was not aware of his down-lying, nor of his vp-rising;
and Common sense, as may be seen in Lot, who committed Incest with his daughters, and yet was not aware of his downlying, nor of his uprising;
cc j n1, c-acp vmb vbi vvn p-acp n1, r-crq vvd n1 p-acp po31 n2, cc av vbds xx j pp-f po31 j, ccx pp-f po31 n-vvg;
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so that drunkennesse produceth the same operation that deadly poyson doth, it depriueth of reason, and exposeth to danger.
so that Drunkenness Produceth the same operation that deadly poison does, it depriveth of reason, and exposeth to danger.
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Cyrus in his Childhood being asked by his Grandfather why he did not drinke Wine at the feast, answered,Cyrus in his Childhood being asked by his Grandfather why he did not drink Wine At the feast, answered,
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Because (saith he) I tooke it to be poyson:
Because (Says he) I took it to be poison:
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for at the last feast I obserued, that those which drunke of it were depriued of their vnderstanding.
for At the last feast I observed, that those which drunk of it were deprived of their understanding.
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Also, this sinne bringeth sicknesse and diseases vpon the body, the forerunner of death;
Also, this sin brings sickness and diseases upon the body, the forerunner of death;
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and as the wise Heathen saith, Drunkennesse requiteth one houres merry madnesse with a long time of sorrow.
and as the wise Heathen Says, drunkenness requites one hours merry madness with a long time of sorrow.
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Thus wee haue discouered the hainousnesse and fearfulnesse of the sinne, we will now set downe some effects it produceth.
Thus we have discovered the heinousness and fearfulness of the sin, we will now Set down Some effects it Produceth.
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First, it is the cause of thraldome. Secondly, the confusion of honesty. Thirdly, the complement of vice & voluptuousnesse. Fourthly, the badge of folly;
First, it is the cause of thraldom. Secondly, the confusion of honesty. Thirdly, the compliment of vice & voluptuousness. Fourthly, the badge of folly;
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we will make good all these by examples.
we will make good all these by Examples.
pns12 vmb vvi j d d p-acp n2.
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The first is plaine in this, because the root and originall of shame and disgrace was in Wine, whereby Noah became the slaue of drunkennesse, and so was scorned of his owne sonne.
The First is plain in this, Because the root and original of shame and disgrace was in Wine, whereby Noah became the slave of Drunkenness, and so was scorned of his own son.
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Secondly, it is the confusion of honesty, because whosoeuer is tainted with this sinne; he is exiled from the company of good men, and is subiect to ill report.
Secondly, it is the confusion of honesty, Because whosoever is tainted with this sin; he is exiled from the company of good men, and is Subject to ill report.
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Thirdly, what can there bee more filthy then a drunken man, whose mouth stinkes, body trembles, tongue prates,
Thirdly, what can there be more filthy then a drunken man, whose Mouth stinks, body trembles, tongue prates,
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and discouers all his secrets, many times to his great disgrace.
and discovers all his secrets, many times to his great disgrace.
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The ancient Romanes in detestation of this sinne of drunkennesse painted it out in this sort.
The ancient Romans in detestation of this sin of Drunkenness painted it out in this sort.
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First, they pictured the Image of a boy, next they painted a horne in his hand,
First, they pictured the Image of a boy, next they painted a horn in his hand,
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& vpon his head they set a crown of glasse;
& upon his head they Set a crown of glass;
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they pictured him a Child, to shew that drunkennesse makes a man Childish, and vnfit for any imployment of waight, they gaue him a horne in his hand, to shew that he is alwaies publishing his own secrets,
they pictured him a Child, to show that Drunkenness makes a man Childish, and unfit for any employment of weight, they gave him a horn in his hand, to show that he is always publishing his own secrets,
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and they crowned him with glasse, to shew that he boasts of his riches, when he is but a poore man.
and they crowned him with glass, to show that he boasts of his riches, when he is but a poor man.
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Vpon which I inferre, that drunkennesse is hurtfull to all estates, for if a poore man bee a Drunkard; he shall neuer bee rich:
Upon which I infer, that Drunkenness is hurtful to all estates, for if a poor man be a Drunkard; he shall never be rich:
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If a rich man bee a Drunkard, he shall quickly consume his substance;
If a rich man be a Drunkard, he shall quickly consume his substance;
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if he bee a young man it will infect his youth, that there will be little hope of him,
if he be a young man it will infect his youth, that there will be little hope of him,
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and if an old man, then hee is past hope.
and if an old man, then he is past hope.
cc cs dt j n1, cs pns31 vbz j n1.
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Therefore you men that are indued with reason, and professe your selues to be Christians, see the filthinesse of this sin, hate it in others,
Therefore you men that Are endued with reason, and profess your selves to be Christians, see the filthiness of this since, hate it in Others,
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and much more detest it in your selues.
and much more detest it in your selves.
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For the Heathen could say by Natures light, There is nothing more vile, nothing more to be despised, nothing more vnworthy a man, then drunkennesse.
For the Heathen could say by Nature's Light, There is nothing more vile, nothing more to be despised, nothing more unworthy a man, then Drunkenness.
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Thus by Gods mercy wee haue in some measure discouered the filthinesse of this sinne; it now remaines that we should prescribe some remedy against this infection.
Thus by God's mercy we have in Some measure discovered the filthiness of this sin; it now remains that we should prescribe Some remedy against this infection.
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The Antidotes against this poyson may be,
The Antidotes against this poison may be,
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1. The consideration of the filthinesse of this sinne, as hatefull vnto God, which wil banish drunkards out of his Kingdome.
1. The consideration of the filthiness of this sin, as hateful unto God, which will banish drunkards out of his Kingdom.
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2. Labour to purge out of thy heart, the desire of Wine, and strong drinke, in which there is excesse.
2. Labour to purge out of thy heart, the desire of Wine, and strong drink, in which there is excess.
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3. Shunne the company of drunkards, and Wine-bibbers, for they will allure thee by their example,
3. Shun the company of drunkards, and Wine-bibbers, for they will allure thee by their Exampl,
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therefore if sinners intice thee, doe not consent.
Therefore if Sinners entice thee, do not consent.
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4. Haue fresh in thy minde, that Gods iudgements may ouertake thee as they haue done many,
4. Have fresh in thy mind, that God's Judgments may overtake thee as they have done many,
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therefore repent and bee warned by them, and sinne no more.
Therefore Repent and be warned by them, and sin no more.
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5. Call vpon GOD in the name of his Sonne, and desire him to cleanse thee from this filthy sinne,
5. Call upon GOD in the name of his Son, and desire him to cleanse thee from this filthy sin,
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and bee diligent in hearing Gods Word, which is the sword of the Spirit to kill this filthy sinne,
and be diligent in hearing God's Word, which is the sword of the Spirit to kill this filthy sin,
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and ioyne thy selfe in company with those which feare God, which will direct thee how to refraine it by their example.
and join thy self in company with those which Fear God, which will Direct thee how to refrain it by their Exampl.
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Thus if we be carefull to vse those meanes God hath prouided, we may by his blessing get the victory of this filthy sinne,
Thus if we be careful to use those means God hath provided, we may by his blessing get the victory of this filthy sin,
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but if any will walke on, and will not be reclamed, then hee that is filthy, let him be filthy still.
but if any will walk on, and will not be reclaimed, then he that is filthy, let him be filthy still.
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And thus much shall suffice to haue spoken of drunkennesse; as also the pleasures of the belly.
And thus much shall suffice to have spoken of Drunkenness; as also the pleasures of the belly.
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Come wee now to speake of the pleasures of the body, and first of the eye and eares, of which but a touch, that we may the better passe forward to our entended matter.
Come we now to speak of the pleasures of the body, and First of the eye and ears, of which but a touch, that we may the better pass forward to our intended matter.
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The pleasures of the eye are such, as are taken in beholding vaine obiects, as Stage-playes, Enterludes, Cock-fighting, Beare-baiting, Bull-baiting,
The pleasures of the eye Are such, as Are taken in beholding vain objects, as Stageplays, Interludes, Cockfighting, Bear baiting, Bull baiting,
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and any other vaine delight, whatsoeuer;
and any other vain delight, whatsoever;
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we will say something of each, that thereby wee may discouer the vanitie of these sinfull delights.
we will say something of each, that thereby we may discover the vanity of these sinful delights.
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We will begin with Stage playes.
We will begin with Stage plays.
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What profit and content can they bring vs, which for the most part tend to the dishonor of God,
What profit and content can they bring us, which for the most part tend to the dishonour of God,
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and nourishing of vice, with a manifest losse of time, which wee are commanded to redeeme,
and nourishing of vice, with a manifest loss of time, which we Are commanded to Redeem,
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and spend in the seruice of GOD for our soules good? but at Stage-playes all the parts of our bodyes are employed about sinfull obiects, the eye to behold vanity,
and spend in the service of GOD for our Souls good? but At Stageplays all the parts of our bodies Are employed about sinful objects, the eye to behold vanity,
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and filthinesse in wanton shewes, and vncomely gestures, by embracing, kissing, or other wanton toying, whereby young people are stirred vp to lust,
and filthiness in wanton shows, and uncomely gestures, by embracing, kissing, or other wanton toying, whereby young people Are stirred up to lust,
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& haue their hearts filled with many vncleane cogitations;
& have their hearts filled with many unclean cogitations;
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with our eares vpon the Stage manie times wee heare the Preacher derided, the Word of God prophaned,
with our ears upon the Stage many times we hear the Preacher derided, the Word of God Profaned,
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and foolish and filthy communication approued;
and foolish and filthy communication approved;
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so that if we will learne to deride, scoffe, and flour, to flatter and dissemble, to sing and talke of bawdry,
so that if we will Learn to deride, scoff, and flour, to flatter and dissemble, to sing and talk of bawdry,
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and other filthinesse, whereby God is dishonoured, and good manners corrupted; wee may see, and learne this, and much more at playes.
and other filthiness, whereby God is dishonoured, and good manners corrupted; we may see, and Learn this, and much more At plays.
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The consideration hereof made that learned Father to say in his time, that Playes were inuented by the Deuill,
The consideration hereof made that learned Father to say in his time, that Plays were invented by the devil,
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and consecrated to the Heathen gods, to draw vs from Christianitie to Idolatry, and therefore hee is bold to pronounce, that to giue money to players is a hatefull sinne;
and consecrated to the Heathen God's, to draw us from Christianity to Idolatry, and Therefore he is bold to pronounce, that to give money to players is a hateful sin;
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and another father yeelding a reason why it is vnlawfull, sayes, The shamelesse gestures of Players serue for no other vse,
and Another father yielding a reason why it is unlawful, Says, The shameless gestures of Players serve for no other use,
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but to moue the flesh to lust and vncleannesse.
but to move the Flesh to lust and uncleanness.
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Therefore in the Councill of Carthage, and Synode of Laodicea, it was enacted, that no Christian man or woman should resort to Playes,
Therefore in the Council of Carthage, and Synod of Laodicea, it was enacted, that no Christian man or woman should resort to Plays,
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and Enterludes, where nothing but blasphemy, scurrillity, and other filthinesse is maintained.
and Interludes, where nothing but blasphemy, scurrility, and other filthiness is maintained.
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Therefore those which maintaine them, and countenance them with their presence, doe communicate with them in their sinnes,
Therefore those which maintain them, and countenance them with their presence, do communicate with them in their Sins,
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wheras they should hate & reproue the vnfruitfull workes of darknesse.
whereas they should hate & reprove the unfruitful works of darkness.
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The pleasures which men take in these sinfull recreations are many, as may appeare by the time they wast and spend in them, somtime turning nights into dayes,
The pleasures which men take in these sinful recreations Are many, as may appear by the time they wast and spend in them, sometime turning nights into days,
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and so making recreation to bee a vocation;
and so making recreation to be a vocation;
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if they had but halfe so much care for their soules health, wee might well say they are good Christians.
if they had but half so much care for their Souls health, we might well say they Are good Christians.
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Another pleasurable sinne which men delight in, is lasciuious dancing, which as it is vsed,
another pleasurable sin which men delight in, is lascivious dancing, which as it is used,
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or rather abused by the wantons of our time, it is the gate leading to whoredome,
or rather abused by the wantons of our time, it is the gate leading to whoredom,
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and an incitement to all vncleannesse, and yet (the more is the pitie) many men and women (otherwise well affected) thinke it an Ornament to their Children to be skilled in this wanton science, whereby they may be inticed and allured to all manner of filthinesse, which mans nature of it selfe is ready to embrace, and needs no allurements;
and an incitement to all uncleanness, and yet (the more is the pity) many men and women (otherwise well affected) think it an Ornament to their Children to be skilled in this wanton science, whereby they may be enticed and allured to all manner of filthiness, which men nature of it self is ready to embrace, and needs no allurements;
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Therefore I conclude, that all leud, wanton, and lasciuious dancing is not onely vnlawfull, but also a great meanes to encrease much wantonnesse, and filthinesse:
Therefore I conclude, that all lewd, wanton, and lascivious dancing is not only unlawful, but also a great means to increase much wantonness, and filthiness:
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For our feet were not giuen vs;
For our feet were not given us;
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to trip like Rammes, skip like Goates, leape like madde men, but that being bought with a price we should glorifie GOD in our mortall bodies.
to trip like Rams, skip like Goats, leap like mad men, but that being bought with a price we should Glorify GOD in our Mortal bodies.
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Oh but may some say, this is too great precisenesse, doth not Salomon say, There is a time to dance? therefore it is not so vnlawfull as you would make vs beleeue.
O but may Some say, this is too great preciseness, does not Solomon say, There is a time to dance? Therefore it is not so unlawful as you would make us believe.
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Vnto which I answer, Salomon doth not meane by this place, that there is any time for a filthy and prophane mixt dancing of men and women together;
Unto which I answer, Solomon does not mean by this place, that there is any time for a filthy and profane mixed dancing of men and women together;
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but that dancing he speakes of, is reioycing of the heart, in praising GOD, as may appeare by the context, There is a time to mourne, and a time to dance;
but that dancing he speaks of, is rejoicing of the heart, in praising GOD, as may appear by the context, There is a time to mourn, and a time to dance;
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that is, as there is a time to mourne for our sins, so there is a time to dance or reioyce for the vnspeakeable mercies shewed vnto vs in Iesus Christ, in the pardoning of our sinnes.
that is, as there is a time to mourn for our Sins, so there is a time to dance or rejoice for the unspeakable Mercies showed unto us in Iesus christ, in the pardoning of our Sins.
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But I would not so be vnderstood, as if I discommended all dancing;
But I would not so be understood, as if I discommended all dancing;
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for then I should seeme to crosse the practice of the Lords people in ancient time,
for then I should seem to cross the practice of the lords people in ancient time,
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for Dauid danced before the Arke praising God; and when the Israelites were passed ouer the red Sea, they danced and praised God.
for David danced before the Ark praising God; and when the Israelites were passed over the read Sea, they danced and praised God.
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Indeed, if our dancing were like theirs, we might very lawfully dance also:
Indeed, if our dancing were like theirs, we might very lawfully dance also:
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they danced for ioy, and thanksgiuing to GOD, but many of vs for vaine glory, to please our selues;
they danced for joy, and thanksgiving to GOD, but many of us for vain glory, to please our selves;
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but that wee may put a period to this point, we doubt not but that men & women may lawfully dance for the recreation,
but that we may put a Period to this point, we doubt not but that men & women may lawfully dance for the recreation,
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and health of their bodies, and to expresse their reioycing, and cheere the minde, prouided, that each sexe modestly and sparingly dance by themselues without any filthy gestures, or vnbeseeming behauiour.
and health of their bodies, and to express their rejoicing, and cheer the mind, provided, that each sex modestly and sparingly dance by themselves without any filthy gestures, or unbeseeming behaviour.
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The next delight, where men vse to please themselues, is in Cock-fighting, Beare-baiting, Bull-baiting, and the like.
The next delight, where men use to please themselves, is in Cockfighting, Bear baiting, Bull baiting, and the like.
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Alas, what a misery is this, to sport our selues to torment and vexe the poore Creatures, which are subdued vnder vanity for our sinnes? They were not put vnder our feet, to that end, that we should triumph in their misery,
Alas, what a misery is this, to sport our selves to torment and vex the poor Creatures, which Are subdued under vanity for our Sins? They were not put under our feet, to that end, that we should triumph in their misery,
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and if we wrong them, God, that taketh it as done to himselfe, will punish it; (for doe not we see that men thinke themselues wronged in their cattell,
and if we wrong them, God, that Takes it as done to himself, will Punish it; (for doe not we see that men think themselves wronged in their cattle,
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and are vsed to reuenge their wrongs, as Dauid did the wrongs of his seruants by Hanun ) Now these Creatures are Gods seruants,
and Are used to revenge their wrongs, as David did the wrongs of his Servants by Hanun) Now these Creatures Are God's Servants,
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and in their kind doe set forth the glory of God, therefore wee are not to take pleasure to see them rend,
and in their kind do Set forth the glory of God, Therefore we Are not to take pleasure to see them rend,
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and teare, and hurt, and maime one another; for this is to imitate the Deuill, who reioices in the misery of mankind.
and tear, and hurt, and maim one Another; for this is to imitate the devil, who reioices in the misery of mankind.
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Let the consideration hereof moue Butchers, and Drouers to vse more mercy towards the poore Creatures, then many of them doe.
Let the consideration hereof move Butchers, and Drovers to use more mercy towards the poor Creatures, then many of them doe.
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For if we loue God, wee must needes loue that which hee loues and approues,
For if we love God, we must needs love that which he loves and approves,
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now hee loues the creatures, for in his sight they were very good, and he doth not hate the workes of his hands.
now he loves the creatures, for in his sighed they were very good, and he does not hate the works of his hands.
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And thus wee haue made a search into pleasures in generall, and haue examined them in particular;
And thus we have made a search into pleasures in general, and have examined them in particular;
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wherein wee haue discouered some filthy sinfull pleasures, not worthy to bee once heard of among those which professe themselues to be the children of the most High.
wherein we have discovered Some filthy sinful pleasures, not worthy to be once herd of among those which profess themselves to be the children of the most High.
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And as we haue laid open the diseases, so we haue prescribed Antidotes, as preseruatiues against them, not doubting but the Christian Reader, by Gods blessing, may reape some benefit;
And as we have laid open the diseases, so we have prescribed Antidotes, as preservatives against them, not doubting but the Christian Reader, by God's blessing, may reap Some benefit;
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We will now proceed, and shew how these benefits may be vsed, so that God may haue the honour,
We will now proceed, and show how these benefits may be used, so that God may have the honour,
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and these pleasures may be blessed vnto vs. Which that they may be so, wee must know that there are three cōditions on our part to bee obserued and kept.
and these pleasures may be blessed unto us Which that they may be so, we must know that there Are three conditions on our part to be observed and kept.
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1. That we labour for the grace of iustification, and reconciliation vnto God by faith in Iesus Christ,
1. That we labour for the grace of justification, and reconciliation unto God by faith in Iesus christ,
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for till wee are at peace with him, we can haue no comfort in our pleasures.
for till we Are At peace with him, we can have no Comfort in our pleasures.
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2. If we would haue these pleasures lawfull & sanctified vnto vs, wee must take heed we doe not ouer-value thē in our iudgment,
2. If we would have these pleasures lawful & sanctified unto us, we must take heed we do not overvalue them in our judgement,
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nor set our hearts and delights vpon them, which are the Lords peculiars, but bee content to esteeme them as drosse and dung in respect of Christ.
nor Set our hearts and delights upon them, which Are the lords peculiars, but be content to esteem them as dross and dung in respect of christ.
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3. We must take heed that these pleasures be moderated, and kept within due bounds, we must bee carefull to referre them to a right end,
3. We must take heed that these pleasures be moderated, and kept within due bounds, we must be careful to refer them to a right end,
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and that is the glory of GOD, and our own saluation, else if wee set our hearts vpon them, God may iustly,
and that is the glory of GOD, and our own salvation, Else if we Set our hearts upon them, God may justly,
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and yet mercifully afflict vs with his heauy hand, and lay vpon our bodies sicknesse, vpon our conscience terror, vpon our reputation disgrace, that thereby he may scrue vp our hearts from grouelling vpon the earth.
and yet mercifully afflict us with his heavy hand, and lay upon our bodies sickness, upon our conscience terror, upon our reputation disgrace, that thereby he may scrue up our hearts from grovelling upon the earth.
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Therefore let vs learne wisedome to watch ouer our pleasures, lest they incroach vpon those times wherein God is to bee worshipped,
Therefore let us Learn Wisdom to watch over our pleasures, lest they encroach upon those times wherein God is to be worshipped,
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and when we are to performe holy and religious duties. Those then offend which prophane the Lords day, by spending it about their owne pleasures,
and when we Are to perform holy and religious duties. Those then offend which profane the lords day, by spending it about their own pleasures,
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though pethaps lawfull and warrantable at another time;
though pethaps lawful and warrantable At Another time;
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so also they offend which pamper their bellies vpon this day, whereby they are more fit to sleepe then to performe any holy action.
so also they offend which pamper their bellies upon this day, whereby they Are more fit to sleep then to perform any holy actium.
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Thus wee haue shewed how pleasures are good in their owne nature, and how they become good vnto vs;
Thus we have showed how pleasures Are good in their own nature, and how they become good unto us;
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it remaines now to shew how they become pul-backs to hinder vs in our spirituall race,
it remains now to show how they become pull-backs to hinder us in our spiritual raze,
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and to steale away our hearts from godlinesse.
and to steal away our hearts from godliness.
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The pleasures of this life are the chiefe baits with which Sathan and the world vse to steale away our hearts from God, and the practice of godlinesse;
The pleasures of this life Are the chief baits with which Sathan and the world use to steal away our hearts from God, and the practice of godliness;
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for whē men become louers of pleasures, thē they begin to be carelesse & negligent in the pursuite of vertue,
for when men become lovers of pleasures, them they begin to be careless & negligent in the pursuit of virtue,
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and haue no minde or heart to any godly exercise, but are wholy circumuented & caried away with these sinfull,
and have no mind or heart to any godly exercise, but Are wholly circumvented & carried away with these sinful,
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and vaine delights, which make the mind dull and carelesse of good actions; now the reason why they are so dangerous, are.
and vain delights, which make the mind dull and careless of good actions; now the reason why they Are so dangerous, Are.
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1. In regard of their nature, quite opposite to grace, they striue to cherish and aduance that which true pietie labours to root out.
1. In regard of their nature, quite opposite to grace, they strive to cherish and advance that which true piety labours to root out.
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2. In regard of our pronenesse to embrace them;
2. In regard of our proneness to embrace them;
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for wee are for the most part carnall, and so loue and affect those things which please the outward man,
for we Are for the most part carnal, and so love and affect those things which please the outward man,
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and hauing once attained them, we doe too much delight in them.
and having once attained them, we do too much delight in them.
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Are pleasures such dangerous baits to draw our hearts from grace? 1. Then this may checke all those which resolue to proue their hearts with pleasures as Salomon did.
are pleasures such dangerous baits to draw our hearts from grace? 1. Then this may check all those which resolve to prove their hearts with pleasures as Solomon did.
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And therfore they set their hearts vpon the tenters, & stretch them this way, and that way,
And Therefore they Set their hearts upon the tenters, & stretch them this Way, and that Way,
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for the inuenting of varietie to please themselues.
for the inventing of variety to please themselves.
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2. All those which suffer themselues to bee ouertaken with the pleasures and delights of the world, which appeares by the gluing of their hearts vnto them,
2. All those which suffer themselves to be overtaken with the pleasures and delights of the world, which appears by the gluing of their hearts unto them,
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& that they are loath to part with them, as euer Lots wife was to leaue Sodom. Hereby they dead their hearts from the feare of Gods iudgements,
& that they Are loath to part with them, as ever Lots wife was to leave Sodom. Hereby they dead their hearts from the Fear of God's Judgments,
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and from all manner of care, and watchfulnesse ouer their wayes, and so leaue nothing to themselues but sorrow,
and from all manner of care, and watchfulness over their ways, and so leave nothing to themselves but sorrow,
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and griefe of heart, and late repentance.
and grief of heart, and late Repentance.
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Be exhorted therfore in the feare of God to abstaine from all sinfull pleasures, which should not bee once named among Christians. And the rather,
Be exhorted Therefore in the Fear of God to abstain from all sinful pleasures, which should not be once nam among Christians. And the rather,
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1. Because they are great means to make vs forget GOD.
1. Because they Are great means to make us forget GOD.
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Let Noahs example teach vs, who when he gaue himselfe liberty to drinke wine, forgot himselfe,
Let Noahs Exampl teach us, who when he gave himself liberty to drink wine, forgotten himself,
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and so was ouertaken with drunkennesse.
and so was overtaken with Drunkenness.
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Sampson when he gaue himselfe to sleepe and loyter in Dalilahs lap, lost the powerfull presence of God,Sampson when he gave himself to sleep and loiter in Delilahs lap, lost the powerful presence of God,
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and so was made a prey to the enemies of his Church.
and so was made a prey to the enemies of his Church.
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Dauid when he gaue himselfe to ease, presently he fell into those feareful sinnes of Adultery and murther.David when he gave himself to ease, presently he fell into those fearful Sins of Adultery and murder.
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Pleasures and delights made Salomon forget his God. Let their fearefull fals teach vs wisedome and wathfulnesse.
Pleasures and delights made Solomon forget his God. Let their fearful falls teach us Wisdom and wathfulnesse.
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2. And the rather, because our pleasures are but short, extending at the vtmost but to the end of our liues, in which time they are interrupted many times by sickness, crosses, feare, griefe, &c. 3. Because they are purchased many times at had rates;
2. And the rather, Because our pleasures Are but short, extending At the utmost but to the end of our lives, in which time they Are interrupted many times by sickness, Crosses, Fear, grief, etc. 3. Because they Are purchased many times At had rates;
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many times with losse of Gods fauour, at least with losse of time, peace of Conscience,
many times with loss of God's favour, At least with loss of time, peace of Conscience,
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and so men become louers of pleasures and not louers of godlinesse.
and so men become lovers of pleasures and not lovers of godliness.
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Ob. How may wee know (may some say) whether wee loue pleasures more then godlinesse? Ob. How may we know (may Some say) whither we love pleasures more then godliness?
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Answ. Try thy heart by these markes.Answer Try thy heart by these marks.
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1. Doest thou take more delight in Carding, Dicing, dancing, drinking, swilling, and hearing filthy songs,
1. Dost thou take more delight in Carding, Dicing, dancing, drinking, swilling, and hearing filthy songs,
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then in meditating vpon Gods righteous iudgements, hearing him speaking to thee in his Word, and speaking vnto him againe by prayer? And are his Sabbaths tedious vnto thee,
then in meditating upon God's righteous Judgments, hearing him speaking to thee in his Word, and speaking unto him again by prayer? And Are his Sabbaths tedious unto thee,
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and couldest thou wish they were ouer and past, that thou mightst wallow in thy pleasures,
and Couldst thou wish they were over and passed, that thou Mightest wallow in thy pleasures,
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and delights? then know that thou art a louer of pleasures more then godlinesse.
and delights? then know that thou art a lover of pleasures more then godliness.
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2. Art thou willing to be at any charge for the maintenance of thy sinfull pleasures, in feasting, gaming,
2. Art thou willing to be At any charge for the maintenance of thy sinful pleasures, in feasting, gaming,
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or the like, but when the necessitie of Gods Church calls for thy helpe, to feed the hungry, cloath the naked,
or the like, but when the necessity of God's Church calls for thy help, to feed the hungry, cloth the naked,
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then thou hast no heart, but thinkst all is lost which is spent in the practice of piety? If this be thy practice,
then thou hast no heart, but Thinkest all is lost which is spent in the practice of piety? If this be thy practice,
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and this bee thy delight, then I pronounce thou art a louer of pleasure, and so not a louer of God.
and this be thy delight, then I pronounce thou art a lover of pleasure, and so not a lover of God.
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3. Canst thou find time to spend in thy vaine delights, euen to crosse GOD in the course of his prouidence, by turning nights into dayes,
3. Canst thou find time to spend in thy vain delights, even to cross GOD in the course of his providence, by turning nights into days,
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and dayes into nights, in Carding, Dicing, drinking, swilling:
and days into nights, in Carding, Dicing, drinking, swilling:
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but canst not spare one houre to watch with CHRIST for thy soules good? If thus thou doest,
but Canst not spare one hour to watch with CHRIST for thy Souls good? If thus thou dost,
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then know thou art a louer of pleasure, and canst not be a louer of God.
then know thou art a lover of pleasure, and Canst not be a lover of God.
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But will you say, what remedy or way can you prouide, or prescribe whereby wee may take lesse delights in pleasures then we haue done?
But will you say, what remedy or Way can you provide, or prescribe whereby we may take less delights in pleasures then we have done?
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A. 1. Consider how vaine they bee, and how vnable to giue content. A. 1. Consider how vain they be, and how unable to give content.
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Let Salomons triall giue vs an example, his Orchards, Gardens, buildings, and other delights could not giue him any sound & solid contentment;
Let Solomon's trial give us an Exampl, his Orchards, Gardens, buildings, and other delights could not give him any found & solid contentment;
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but hee pronounces this censure of them, and sayes, that they are vanitie, and vexation of spirit.
but he pronounces this censure of them, and Says, that they Are vanity, and vexation of Spirit.
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But yet alas, many of vs thinke to finde great matters, euen Paradises of delights, where he with all his wisdome could finde nothing but vanitie and vexation of spirit.
But yet alas, many of us think to find great matters, even Paradises of delights, where he with all his Wisdom could find nothing but vanity and vexation of Spirit.
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2. They are full of vncertaintie: for wee haue seene many that haue had their pleasures turned into Gall and Wormewood.
2. They Are full of uncertainty: for we have seen many that have had their pleasures turned into Gall and Wormwood.
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3. If pleasures are such fearfull enemies to grace, and so vncertaine to stand by vs,
3. If pleasures Are such fearful enemies to grace, and so uncertain to stand by us,
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then 1. Labour to seeke GOD, the true pleasures, his infinite perfection, and Christ the meanes of our reconciliation.
then 1. Labour to seek GOD, the true pleasures, his infinite perfection, and christ the means of our reconciliation.
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In feeling the power of his death killing the power of sinne, and the efficacie of his resurrection, quickning vs to holinesse, and new obedience.
In feeling the power of his death killing the power of sin, and the efficacy of his resurrection, quickening us to holiness, and new Obedience.
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2. Labor so to vse pleasures, as that they may preserue our naturall health, and make vs more fit to serue GOD with cheerefulnesse,
2. Labour so to use pleasures, as that they may preserve our natural health, and make us more fit to serve GOD with cheerfulness,
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and as helps to hasten vs in our iourney to the Land of CANAAN.
and as helps to hasten us in our journey to the Land of CANAAN.
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3. Labour to watch ouer our hearts with diligence, lest our pleasures become the Deuils nets to ensnare our soules through our owne corruption;
3. Labour to watch over our hearts with diligence, lest our pleasures become the Devils nets to ensnare our Souls through our own corruption;
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therefore rush not vpon them with vnbridled affection, but before wee giue any entertainment vnto them, consider whether they bee lawfull and conuenient,
Therefore rush not upon them with unbridled affection, but before we give any entertainment unto them, Consider whither they be lawful and convenient,
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and then how they may bee vsed, so that God may haue the glory, and our soules may haue the comfort,
and then how they may be used, so that God may have the glory, and our Souls may have the Comfort,
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and bee content to leaue them willingly, if we finde they hinder vs in the workes of Gods seruice.
and be content to leave them willingly, if we find they hinder us in the works of God's service.
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Thus if our pleasures be guided by these rules, we shall glorifie God, and shall receiue a blessing vpon our soules:
Thus if our pleasures be guided by these rules, we shall Glorify God, and shall receive a blessing upon our Souls:
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we are now to proceed, and take notice of another pleasing delight, and that is pride in apparell,
we Are now to proceed, and take notice of Another pleasing delight, and that is pride in apparel,
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and see whether there bee any thing in it that may commend vs to God, and profit our soules.
and see whither there be any thing in it that may commend us to God, and profit our Souls.
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Vanitie in apparell is a thing so much esteemed in this prophane age, as that many place their happinesse in it, thinking themselues in best case when they are brauest,
Vanity in apparel is a thing so much esteemed in this profane age, as that many place their happiness in it, thinking themselves in best case when they Are Bravest,
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and most esteemed when they haue gotten costly apparell, insomuch that they thinke no time too much,
and most esteemed when they have got costly apparel, insomuch that they think no time too much,
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nor cost too great, which is wasted and spent in dressing themselues; therefore to maintaine them in their brauery, they are ready to sell religion, and conscience, and to defile their conuersation:
nor cost too great, which is wasted and spent in dressing themselves; Therefore to maintain them in their bravery, they Are ready to fell Religion, and conscience, and to defile their Conversation:
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which sinne that we may not runne headlong into, let vs in the feare of GOD learne wisely to esteeme of Apparell, not according to mens opinion,
which sin that we may not run headlong into, let us in the Fear of GOD Learn wisely to esteem of Apparel, not according to men's opinion,
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but according to the Word of GOD, and esteeme of them by their common abuse, as trifling vanities, subiect to corruption, and badges of sinne.
but according to the Word of GOD, and esteem of them by their Common abuse, as trifling vanities, Subject to corruption, and badges of sin.
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But lest we should reiect them as sinfull in regard of their abuse;
But lest we should reject them as sinful in regard of their abuse;
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let vs therefore in the first place consider, that there is a good and warrantable vse of costly Apparell, prouided alwayes that they bee fitted and sorted according to the place and calling of those that weare them.
let us Therefore in the First place Consider, that there is a good and warrantable use of costly Apparel, provided always that they be fitted and sorted according to the place and calling of those that wear them.
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For as the Lord hath made diuers estates and degrees of men, so he would haue euery one to apparell himselfe according to his degree, that thereby there might bee a difference whereby one might bee distinguished from another.
For as the Lord hath made diverse estates and Degrees of men, so he would have every one to apparel himself according to his degree, that thereby there might be a difference whereby one might be distinguished from Another.
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Kings, and Lords, and Nobles, according to their Royall places; Knights and Gentlemen according to their gentry;
Kings, and lords, and Nobles, according to their Royal places; Knights and Gentlemen according to their gentry;
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and meaner men, according to their qualitie, and condition of life; it is lawfull for them that are in high places to weare gold, siluer, silkes,
and meaner men, according to their quality, and condition of life; it is lawful for them that Are in high places to wear gold, silver, silks,
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and Veluets, and other costly apparell:
and Velvets, and other costly apparel:
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but for other of meaner places, they must content themselues with meaner apparell, that thereby may shew their inferioritie,
but for other of meaner places, they must content themselves with meaner apparel, that thereby may show their inferiority,
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and humblenesse of minde, in submitting themselues vnto the Will of God, whose pleasure it is that some should rule, and some obey.
and humbleness of mind, in submitting themselves unto the Will of God, whose pleasure it is that Some should Rule, and Some obey.
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As Inferiors offend in going costly in their apparell, and wearing such as is fit for men of high place and calling;
As Inferiors offend in going costly in their apparel, and wearing such as is fit for men of high place and calling;
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so those which are in high places offend in wearing meane and contemtible apparell, and so weaken the authoritie GOD hath put into their hands.
so those which Are in high places offend in wearing mean and contemptible apparel, and so weaken the Authority GOD hath put into their hands.
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Vnlesse it be in some particular cases, as in the time of fasting and humiliation,
Unless it be in Some particular cases, as in the time of fasting and humiliation,
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and when God by sensible iudgements shewes, that hee hath a controuersie with the land for the sinnes of the people.
and when God by sensible Judgments shows, that he hath a controversy with the land for the Sins of the people.
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In such cases costly apparell must bee laid aside, and beautifull names of honour denied.
In such cases costly apparel must be laid aside, and beautiful names of honour denied.
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But I may spare my labour to say much in this licentious age of this point;
But I may spare my labour to say much in this licentious age of this point;
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because men and women are fallen into such an excesse of brauery, whereby all respect of order and degree is neglected;
Because men and women Are fallen into such an excess of bravery, whereby all respect of order and degree is neglected;
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for whereas Christ restrained gorgious apparell to Kings Pallaces, now it is grown so common, that we may see it in euery house almost;
for whereas christ restrained gorgeous apparel to Kings Palaces, now it is grown so Common, that we may see it in every house almost;
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which comes to passe because euerie one is so farre fallen in loue with himselfe, either for his person, qualities,
which comes to pass Because every one is so Far fallen in love with himself, either for his person, qualities,
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or apparell, which are so excellent in their owne eyes, that a poore mans wife will bee as fine as a gentlemans,
or apparel, which Are so excellent in their own eyes, that a poor men wife will be as fine as a gentleman's,
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and in all places wee shall see pride ruffle in Rustickes, for euery one will be in the fashion how euer they come by it;
and in all places we shall see pride ruffle in Rustics, for every one will be in the fashion how ever they come by it;
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the seruant can hardly bee knowne from the Master, and the maide from the Mistris,
the servant can hardly be known from the Master, and the maid from the Mistress,
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nor scarce any mans estate can bee distinguished by his apparell, but plaine Coridon that hath no more wit then to know the price of Satten,
nor scarce any men estate can be distinguished by his apparel, but plain Coridon that hath no more wit then to know the price of Satin,
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and Silkes, and Taffeties, and other toyes, to make him foole-fine, cannot longer be content to hold the Plough,
and Silks, and Taffetas, and other toys, to make him foole-fine, cannot longer be content to hold the Plough,
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and to be one of those good Common-wealths-men wch keepe good hopitality;
and to be one of those good Commonwealths men which keep good hopitality;
cc pc-acp vbi crd pp-f d j n2 r-crq vvb j n1;
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and spend their wealth moderately, doing good in the places where they dwell, but being aduanced in wealth by the death of his miserable father, must instantly bee dubbed a gentleman,
and spend their wealth moderately, doing good in the places where they dwell, but being advanced in wealth by the death of his miserable father, must instantly be dubbed a gentleman,
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1172
and purchase Armes though it be at a deare rate, and be a smoaky gallant in his youth,
and purchase Arms though it be At a deer rate, and be a smoky gallant in his youth,
cc vvi n2 cs pn31 vbb p-acp dt j-jn n1, cc vbb dt j j-jn p-acp po31 n1,
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though hee begge his bread in his age, and thinke hee is no-body vnlesse he bee out of the fashion,
though he beg his bred in his age, and think he is nobody unless he be out of the fashion,
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1174
and can swagger, and braue it out, sweare himselfe into smoake, with pure refined oathes,
and can swagger, and brave it out, swear himself into smoke, with pure refined Oaths,
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1175
and fustian protestations, and take Tobacco with a whiffe, and so lash out that riotously, which his father got miserly,
and fustian protestations, and take Tobacco with a whiff, and so lash out that riotously, which his father god miserly,
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1176
but hee is now a gentleman, therefore hee will not take it as he hath done,
but he is now a gentleman, Therefore he will not take it as he hath done,
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1177
nor will hee bee clad any longer in good cloath, but will creepe into acquaintance with Sattens, Veluets,
nor will he be clad any longer in good cloth, but will creep into acquaintance with Satin, Velvets,
ccx vmb pns31 vbi vvn d av-jc p-acp j n1, cc-acp vmb vvi p-acp n1 p-acp n2, n2,
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1178
and Plush, too high and costly for his meane conditions.
and Plush, too high and costly for his mean conditions.
cc n1, av j cc j p-acp po31 j n2.
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1179
And country maides that haue but thirty or forty shillings a yeare, and a few base shifts, must be trick't and trim'd vp like a Maid-Mayrian in a Morris dance;
And country maids that have but thirty or forty shillings a year, and a few base shifts, must be tricked and trimmed up like a Maid-Mayrian in a Morris dance;
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1180
sometime her Ruffes are pinned vp to her eares, and sometime they hang ouer her shoulders like a windmill sayle fluttering about her eares.
sometime her Ruffs Are pinned up to her ears, and sometime they hang over her shoulders like a windmill sail fluttering about her ears.
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1181
Therefore seeing this contagious Leprosie h•th spred it selfe ouer this glorious Commonwealth, wherein Gentlemen in their attire goe like Nobles,
Therefore seeing this contagious Leprosy h•th spread it self over this glorious Commonwealth, wherein Gentlemen in their attire go like Nobles,
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1182
and Yeomen like Gentlemen, and Milke-maides like Gentlewomen, as if their eyes were so dazelled with pride that they mistooke one anothers apparell for their owne;
and Yeomen like Gentlemen, and Milkmaids like Gentlewomen, as if their eyes were so dazzled with pride that they mistook one another's apparel for their own;
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1183
It were to be wished, that our ancient lawes made against this excesse were put in execution, against our pride, which testifies against our faces,
It were to be wished, that our ancient laws made against this excess were put in execution, against our pride, which Testifies against our faces,
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1184
and yet for all this we are not ashamed;
and yet for all this we Are not ashamed;
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1185
but alas, as if we had cast off the feare of the Lord from before our eyes, we deck our carkasses with such costly & vnbeseeming apparell, which is light for the fashion,
but alas, as if we had cast off the Fear of the Lord from before our eyes, we deck our carcases with such costly & unbeseeming apparel, which is Light for the fashion,
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1186
& wanton and immodest, called by the Wife-man the attire of an Harlot; & by the Prophet strange raiment, which shewes very vain and inconstant mindes;
& wanton and immodest, called by the Housewife the attire of an Harlot; & by the Prophet strange raiment, which shows very vain and inconstant minds;
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1187
our Fathers kept sheepe, now we their Children scorne to were the wooll, but must ruffle it out in Silkes,
our Father's kept sheep, now we their Children scorn to were the wool, but must ruffle it out in Silks,
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1188
and Veluets, and Taffeties, euery one adorning himselfe in brauery, although their manners be quite out of order.
and Velvets, and Taffetas, every one adorning himself in bravery, although their manners be quite out of order.
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1189
The good chines of Porke, and large peeces of Beefe which was wont to bee in great mens houses to releeue the poore, are turned now to buy chaines of Gold,
The good chines of Pork, and large Pieces of Beef which was wont to be in great men's houses to relieve the poor, Are turned now to buy chains of Gold,
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1190
and the almes that were wont to releeue them, is husbanded now to buy guegawes;
and the alms that were wont to relieve them, is husbanded now to buy gewgaws;
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1191
the Elephant is admired for carrying a Castle on his backe, but now we may see many faire Gentlemen and Gentlewomen to weare whole Lordships,
the Elephant is admired for carrying a Castle on his back, but now we may see many fair Gentlemen and Gentlewomen to wear Whole Lordship's,
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1192
and Mannor-houses on their backs without sweating. Vestium luxus (saith Tully) arguit animum parum sobrium.
and Manor-houses on their backs without sweating. Vestium luxus (Says Tully) arguit animum Parum sobrium.
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1193
Alas, Sobriety where shalt thou be found where al men affect pompe? the Plough-man which in times past was content to be clad in russet, must now a dayes haue his doublet of the fashion, with wide cuts,
Alas, Sobriety where shalt thou be found where all men affect pomp? the Ploughman which in times past was content to be clad in russet, must now a days have his doublet of the fashion, with wide cuts,
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and his silke Garters to meet his Sib on Sunday.
and his silk Garters to meet his Sib on Sunday.
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What would these persons doe if their wealth and birth did answere the pride of their hearts? surely they would out-strip Nebuchadnezzar the the King of pride;
What would these Persons do if their wealth and birth did answer the pride of their hearts? surely they would outstrip Nebuchadnezzar the the King of pride;
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they would be as daintie in their diet, and costly in their apparell as euer Diues was:
they would be as dainty in their diet, and costly in their apparel as ever Diues was:
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how may we lament their folly, that to maintaine their pride, turne their lands into laces,
how may we lament their folly, that to maintain their pride, turn their Lands into laces,
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and their patrimonies into gay Coates, holding it belike
and their patrimonies into gay Coats, holding it belike
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a point of policy to put their Lands into two or three Trunkes of cloathes, that wearing their lands on their backs, they may see their Tenants doe them no waste? but alas,
a point of policy to put their Lands into two or three Trunks of clothes, that wearing their Lands on their backs, they may see their Tenants do them no waste? but alas,
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when they would turne backe their clothes into lands againe, they are so thred-bare and out at the Elbowes, that they will not come neare the former value,
when they would turn back their clothes into Lands again, they Are so threadbare and out At the Elbows, that they will not come near the former valve,
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so that at lēgth for want of better consideration they must march vnder Sir Iohn Hadlands colours, among the poore gentlemen of pennilesse bench,
so that At length for want of better consideration they must march under Sir John Hadlands colours, among the poor gentlemen of penniless bench,
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1202
and so are forced at last to act the King and beggars part at one time, the King abroad and the beggar at home.
and so Are forced At last to act the King and beggars part At one time, the King abroad and the beggar At home.
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1203
Here I might enter into a large field of matter, but by this which hath beene said, we may imagine that all is out of frame.
Here I might enter into a large field of matter, but by this which hath been said, we may imagine that all is out of frame.
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But vaine man, and proud woman, know that by thy pride and excesse in apparell thou offendest God,
But vain man, and proud woman, know that by thy pride and excess in apparel thou offendest God,
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and makest him at variance with the workes of his hands:
and Makest him At variance with the works of his hands:
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for the Wise-man telleth vs that euery one that is proud in heart is abomination to the Lord.
for the Wiseman Telleth us that every one that is proud in heart is abomination to the Lord.
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Therefore the Lord by the Prophet denounceth a woe to the crowne of pride.
Therefore the Lord by the Prophet Denounceth a woe to the crown of pride.
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It must needs be a miserable thing for the Creature to be abhorred of the Creator.
It must needs be a miserable thing for the Creature to be abhorred of the Creator.
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Pride is and hath beene alwayes the forerunner of destruction;
Pride is and hath been always the forerunner of destruction;
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the consideration hereof should strike amazement into euery one of our hearts, when we consider what thunder-bolts God hath shot out against this sinne, & yet what little amendment is to be found amōg vs? what losse of precious time is there among vs? yea, among the Children of God in decking and adorning those carkasses which at last must be Wormes meate? how many an houre is there spent in tricking and trimming of the body vpon the LORDS day, which might haue beene spent in prayer and meditation? But alas,
the consideration hereof should strike amazement into every one of our hearts, when we Consider what thunderbolts God hath shot out against this sin, & yet what little amendment is to be found among us? what loss of precious time is there among us? yea, among the Children of God in decking and adorning those carcases which At last must be Worms meat? how many an hour is there spent in tricking and trimming of the body upon the LORDS day, which might have been spent in prayer and meditation? But alas,
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vnlesse their bodies bee trimmed and decked with costly apparell, and after a curious manner, they will not be seene at Church.
unless their bodies be trimmed and decked with costly apparel, and After a curious manner, they will not be seen At Church.
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These come to humble themselues in pride, as the oppressor commeth, to aske mercy with cruelty braue Land-lords,
These come to humble themselves in pride, as the oppressor comes, to ask mercy with cruelty brave Landlords,
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1213
and Landladies which weare about them such cruell rents, as rend husband, Wife, and Children all to peeces:
and Landladies which wear about them such cruel rends, as rend husband, Wife, and Children all to Pieces:
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such come to keepe holy the Sabbath day with prophanenesse, to giue vp their bodies as a liuing sacrifice to GOD, by fashioning themselues vnto the fashions and colours of the world, sometime blew, sometime yellow;
such come to keep holy the Sabbath day with profaneness, to give up their bodies as a living sacrifice to GOD, by fashioning themselves unto the fashions and colours of the world, sometime blew, sometime yellow;
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sometime all body, sometime no body, as if they liked all fashions sauing that which God hath giuen them.
sometime all body, sometime no body, as if they liked all fashions Saving that which God hath given them.
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It is a great matter to see the vanitie of women in these dayes, which are so trimm'd and trick't, that you would say they rather wore great forrests on their backs, then modest & ciuill furniture;
It is a great matter to see the vanity of women in these days, which Are so trimmed and tricked, that you would say they rather wore great forests on their backs, then modest & civil furniture;
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and so in striuing to bee fine and handsome before men, they become vile in the sight of God, who lookes not vpon the outward appearance, but vpon the heart.
and so in striving to be fine and handsome before men, they become vile in the sighed of God, who looks not upon the outward appearance, but upon the heart.
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Thou therefore which spendest the prime of the morning in pouncing and trimming thy haire,
Thou Therefore which spendest the prime of the morning in pouncing and trimming thy hair,
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& perhaps in painting thy face, that thereby thou maist seeme more louely and amiable to men;
& perhaps in painting thy face, that thereby thou Mayest seem more lovely and amiable to men;
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if this be thy aime, that seekest to please men, then art thou not the seruant of God.
if this be thy aim, that Seekest to please men, then art thou not the servant of God.
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If thou hadst a touch & sēse of thy owne vncleannesse, and spirituall deformitie in the eyes of GOD, thou wouldest take as much paines to adorne thy inward parts with humilitie and lowlinesse of minde,
If thou Hadst a touch & sense of thy own uncleanness, and spiritual deformity in the eyes of GOD, thou Wouldst take as much pains to adorn thy inward parts with humility and lowliness of mind,
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so much set by of God. Women should array themselues with shamefastnesse and modesty, and not with broidered haire, and immodest,
so much Set by of God. Women should array themselves with shamefastness and modesty, and not with broidered hair, and immodest,
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and vnseemly attires, for our clothes are the fruit of sinne;
and unseemly attires, for our clothes Are the fruit of sin;
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1224
and shall the theefe bee proud of his halter? Pull downe therefore your proud lookes you wanton Dames,
and shall the thief be proud of his halter? Pull down Therefore your proud looks you wanton Dams,
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and cast away your filthy and vnbeseeming apparell, which doth not honour your bodies, but disgrace them by your fantasticall fashions,
and cast away your filthy and unbeseeming apparel, which does not honour your bodies, but disgrace them by your fantastical fashions,
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and lasciuious habits, by laying open your naked breasts, as alluring baits to filthinesse, & so proclaim by your outward garmēts your inward pride and filthinesse,
and lascivious habits, by laying open your naked breasts, as alluring baits to filthiness, & so proclaim by your outward garments your inward pride and filthiness,
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as if you would haue all men take notice of your vanitie and light cariage. Pride and brauery cause wantonnesse, and wantonnesse maketh an easie way for lust & vncleannesse:
as if you would have all men take notice of your vanity and Light carriage. Pride and bravery cause wantonness, and wantonness makes an easy Way for lust & uncleanness:
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Those therefore which so curiously deck and adorne their bodies with such costly and wanton attire, set forth their beauty to sale,
Those Therefore which so curiously deck and adorn their bodies with such costly and wanton attire, Set forth their beauty to sale,
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& so by consequent betray their chastity to them which bid most, or pleaseth them best.
& so by consequent betray their chastity to them which bid most, or Pleases them best.
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To this purpose Cyprian saith fitly, Gorgious and garish attire, and adulterate beautie become none but harlots, who set thēselues forth to sale,
To this purpose Cyprian Says fitly, Gorgeous and garish attire, and adulterate beauty become none but harlots, who Set themselves forth to sale,
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neither doe any put on more precious apparell then they who most basely prize their chastitie. neither do any put on more precious apparel then they who most basely prize their chastity.
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By which (as by their immodest audacious impudency) as they defile their owne hearts with pride and wantonnesse,
By which (as by their immodest audacious impudence) as they defile their own hearts with pride and wantonness,
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so also they entice others with carnall loue and fleshlie lusts;
so also they entice Others with carnal love and fleshly Lustiest;
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and so they bring vpon themselues sin and condemnation, though others be not catched in their snares.
and so they bring upon themselves sin and condemnation, though Others be not catched in their snares.
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For as Hierome saith, If any wantonly deck themselues to prouoke others in a wantō maner to gaze vpon them, though no hurt follow vpon it,
For as Jerome Says, If any wantonly deck themselves to provoke Others in a wanton manner to gaze upon them, though no hurt follow upon it,
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yet they shall bee liable to eternall iudgement, because they prepared a poyson, if there had beene any one who would haue tasted it. yet they shall be liable to Eternal judgement, Because they prepared a poison, if there had been any one who would have tasted it.
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But Lucifer the Prince of Pride, hath taught the stately Dames of our age a new lesson, vnknowne to the godly women mentioned in Scripture,
But Lucifer the Prince of Pride, hath taught the stately Dams of our age a new Lesson, unknown to the godly women mentioned in Scripture,
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and that is, that vnlesse they bee gallant, they shall not be esteemed and regarded in places where they come.
and that is, that unless they be gallant, they shall not be esteemed and regarded in places where they come.
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Vnto which I answere, their apparell may purchase them some credit among ignorant men and women,
Unto which I answer, their apparel may purchase them Some credit among ignorant men and women,
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but wise men will not esteeme them the more for their vaine apparell, though they be neuer so plumed with the deceitfull feathers of pride.
but wise men will not esteem them the more for their vain apparel, though they be never so plumed with the deceitful Feathers of pride.
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Beloued, though I be earnest against this sinne, beare with mee, I touch not those that be good,
beloved, though I be earnest against this sin, bear with me, I touch not those that be good,
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and are modest in their apparell, shewing the humbleness of their mind;
and Are modest in their apparel, showing the humbleness of their mind;
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and I cannot say too much to those which be proud, and haughty, and vaine and foolish in their attire;
and I cannot say too much to those which be proud, and haughty, and vain and foolish in their attire;
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I appeale to God who knoweth these things to be true, and to the world who cannot for shame deny them;
I appeal to God who Knoweth these things to be true, and to the world who cannot for shame deny them;
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and if I haue said nothing but the truth then blame me not, but goe and repent you of your former sinnes;
and if I have said nothing but the truth then blame me not, but go and Repent you of your former Sins;
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and seeing the most of vs are faulty herein, let vs now in truth of heart turne vnto the Lord.
and seeing the most of us Are faulty herein, let us now in truth of heart turn unto the Lord.
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And if wee would haue reuerence and respect among men, let vs labour to bee vertuous, modest,
And if we would have Reverence and respect among men, let us labour to be virtuous, modest,
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and discreet, and to put on humblenesse of minde;
and discreet, and to put on humbleness of mind;
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for pride, and costly apparell are collaterall cousins, and so combined together, that one can hardly bee separated from the other without the destruction of both;
for pride, and costly apparel Are collateral cousin's, and so combined together, that one can hardly be separated from the other without the destruction of both;
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therefore the godly wise in all ages haue laboured to striue against this streame, and shunned this excesse,
Therefore the godly wise in all ages have laboured to strive against this stream, and shunned this excess,
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and haue had speciall care so to attire themselues, that they might neither offend the Maiesty of God,
and have had special care so to attire themselves, that they might neither offend the Majesty of God,
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or well affected Christians in any respect.
or well affected Christians in any respect.
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For the very Heathen by the light of nature haue condemned pride in apparell as a great euill.
For the very Heathen by the Light of nature have condemned pride in apparel as a great evil.
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Democrites being demanded wherin the comlinesse of man & woman consisted, answered; In fewnesse of speech wel tempted together, and in vertue and integritie of life.Democritus being demanded wherein the comeliness of man & woman consisted, answered; In fewness of speech well tempted together, and in virtue and integrity of life.
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Sophocles seeing one in gorgious apparell, said to him, Thou foole, thy apparell is no ornament to thee, Sophocles seeing one in gorgeous apparel, said to him, Thou fool, thy apparel is no ornament to thee,
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but a manifest shew of thy follie. but a manifest show of thy folly.
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The wife of Philo the Philosopher being demanded why she did not weare gold, and siluer,
The wife of Philo the Philosopher being demanded why she did not wear gold, and silver,
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and costly garments, said, Shee thought the vertues of her husband were sufficient ornaments for her.
and costly garments, said, She Thought the Virtues of her husband were sufficient Ornament for her.
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What would these wise heathens haue said, if they had had the light of Gods Word? Surely they would haue shamed many of vs Christians.
What would these wise Heathens have said, if they had had the Light of God's Word? Surely they would have shamed many of us Christians.
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To conclude this point, let vs know that excesse in apparell, is not onely a sinne in it selfe,
To conclude this point, let us know that excess in apparel, is not only a sin in it self,
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but also the cause and effect of many other sinnes.
but also the cause and Effect of many other Sins.
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1. As it is the cause of lust and vncleannesse in them that weare gorgious apparell,
1. As it is the cause of lust and uncleanness in them that wear gorgeous apparel,
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so it doth animate and incourage others to assault, and lay siege to their Chastitie, with hope of obtaining victory,
so it does animate and encourage Others to assault, and lay siege to their Chastity, with hope of obtaining victory,
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while the ensignes of pride are so displayed.
while the ensigns of pride Are so displayed.
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2. It causeth men and women to misspend their time, which they waste with musing how they may be braue,
2. It Causes men and women to misspend their time, which they waste with musing how they may be brave,
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and trying what fashion will become them best, by which meanes it comes to passe, that they haue little leasure to adorne their soules with sauing grace, as knowledge, faith, and repentance;
and trying what fashion will become them best, by which means it comes to pass, that they have little leisure to adorn their Souls with Saving grace, as knowledge, faith, and Repentance;
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wherupon it is, that our gallants are so ignorant in spirituall matters.
whereupon it is, that our gallants Are so ignorant in spiritual matters.
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3. This excesse in apparell causeth many men and women to runne in debt, (which is the very bane of a quiet minde) and so become seruile slaues,
3. This excess in apparel Causes many men and women to run in debt, (which is the very bane of a quiet mind) and so become servile slaves,
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and are forced to put vp many harsh wordes at the hands of the lender. 4. As they torment and discrutiate their mindes, and bring desolation vpon their temporal estates,
and Are forced to put up many harsh words At the hands of the lender. 4. As they torment and discrutiate their minds, and bring desolation upon their temporal estates,
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so also they wrap themselues vnder the iudgement of God for their brauery. Be exhorted then you that feare GOD, to weane your hearts from this sinfull vanity,
so also they wrap themselves under the judgement of God for their bravery. Be exhorted then you that Fear GOD, to wean your hearts from this sinful vanity,
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and labour to decke them with the sauing graces of Gods spirit, the wedding garment of faith,
and labour to deck them with the Saving graces of God's Spirit, the wedding garment of faith,
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and labour to be couered with the long white Robe of Christs innocency, so that thy filthy nakednesse may not appeare, that so thou being clothed with the righteousnesse of Christ, thou mayest at the day of refreshing follow the LAMBE wheresoeuer hee goeth.
and labour to be covered with the long white Robe of Christ innocency, so that thy filthy nakedness may not appear, that so thou being clothed with the righteousness of christ, thou Mayest At the day of refreshing follow the LAMBE wheresoever he Goes.
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Q. Oh but may some say, how shall I weane my heart from this sinfull vanitie?Q. O but may Some say, how shall I wean my heart from this sinful vanity?
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Answ. Euery mischiefe is best auoided by opposing against him his contrary, so the best way to preuent pride, is to arme our selues with humilitie,Answer Every mischief is best avoided by opposing against him his contrary, so the best Way to prevent pride, is to arm our selves with humility,
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and stop this filthy disease in the beginning; and therefore the Poets counsell in this case is very good;
and stop this filthy disease in the beginning; and Therefore the Poets counsel in this case is very good;
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Obsta principijs sero medicina p•ratur, Cum mala per longas conualuere moras. Obsta principijs sero medicina p•ratur, Cum mala per longas conualuere moras.
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And another very fitly seconds him saying, Stop the beginnings, and you shall be sure, All dangerous diseases to helpe and cure.
And Another very fitly seconds him saying, Stop the beginnings, and you shall be sure, All dangerous diseases to help and cure.
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Pride sinketh to hell, but humilitie lifteth to heauen;
Pride sinks to hell, but humility lifts to heaven;
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Pride is the first step to Apostasie, and being opposed to God is the greatest sinne in man,
Pride is the First step to Apostasy, and being opposed to God is the greatest sin in man,
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for all other vices are to be taken heed of in sinnes, but this in good doing,
for all other vices Are to be taken heed of in Sins, but this in good doing,
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lest those things which be laudibly done be lost in the desire of praise; follow Christ who is humble and meeke, in whom thou hast an example of humilitie, and a medicine against pride;
lest those things which be laudibly done be lost in the desire of praise; follow christ who is humble and meek, in whom thou hast an Exampl of humility, and a medicine against pride;
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Call to minde thy base metall, from what thou camest, what now thou art, and whither thou must goe at length.
Call to mind thy base metal, from what thou camest, what now thou art, and whither thou must go At length.
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What is man? an vnprofitable lumpe of earth. Man was earth, he is earth, and to earth he shall returne againe.
What is man? an unprofitable lump of earth. Man was earth, he is earth, and to earth he shall return again.
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What is man? his matter is base Slime and Clay, his nature weak and feeble, his birth paine and sorrow, his life vaine and miserable, his state slipperie and vncertaine, his sinnes horrible and filthy,
What is man? his matter is base Slime and Clay, his nature weak and feeble, his birth pain and sorrow, his life vain and miserable, his state slippery and uncertain, his Sins horrible and filthy,
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and his end grieuous and loathsome.
and his end grievous and loathsome.
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Why swellest thou O man, thou filthy matter, why art thou inflamed? Thy Prince is humble, and art thou proud? Oh earth.
Why swellest thou O man, thou filthy matter, why art thou inflamed? Thy Prince is humble, and art thou proud? O earth.
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earth, earth, cast downe thy Peacocks feathers, looke downe whither thou must, and bee ashamed; consider how GOD hath seuerely punished pride, in all ages, and hath rewarded humilitie.
earth, earth, cast down thy Peacocks Feathers, look down whither thou must, and be ashamed; Consider how GOD hath severely punished pride, in all ages, and hath rewarded humility.
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Let the consideration hereof make vs all labour for humilitie:
Let the consideration hereof make us all labour for humility:
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There remaines another kinde of pride, and that is of a mans gifts of nature or grace,
There remains Another kind of pride, and that is of a men Gifts of nature or grace,
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but I intend to speake of that when I come to handle the vanity of men in hunting after vaine glorie,
but I intend to speak of that when I come to handle the vanity of men in hunting After vain glory,
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and popular applause, vnto which place I refer the discreet Reader.
and popular applause, unto which place I refer the discreet Reader.
cc j n1, p-acp r-crq n1 pns11 vvb dt j n1.
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And to put a period to this point of pride in apparell, let all those which are so curious in decking their bodies with quaint attire, take heed they doe not forget to deck their soules, with the pearles of sobriety,
And to put a Period to this point of pride in apparel, let all those which Are so curious in decking their bodies with quaint attire, take heed they do not forget to deck their Souls, with the Pearls of sobriety,
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and humility, and therefore follow not the foolish fashion of the world, and if any new fangled fashion come vp be thou the first to pul it downe,
and humility, and Therefore follow not the foolish fashion of the world, and if any new fangled fashion come up be thou the First to pull it down,
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so shalt thou shew thy selfe a patterne for modest matrons to imitate. And thus we haue done with pride in apparell.
so shalt thou show thy self a pattern for modest matrons to imitate. And thus we have done with pride in apparel.
av vm2 pns21 vvi po21 n1 dt n1 p-acp j n2 pc-acp vvi. cc av pns12 vhb vdn p-acp n1 p-acp n1.
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Doe we take delight in beautie, what is beautie if it bee separated from grace,
Do we take delight in beauty, what is beauty if it be separated from grace,
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but pleasing vanitie? Beautie according to Saint Augustines definition, Is a proportionall agreement of all the parts of the body, ioyned with a certaine sweetnesse of colour and countenance.
but pleasing vanity? Beauty according to Saint Augustine's definition, Is a proportional agreement of all the parts of the body, joined with a certain sweetness of colour and countenance.
cc-acp j-vvg n1? n1 vvg p-acp n1 njp2 n1, vbz dt j n1 pp-f d dt n2 pp-f dt n1, vvn p-acp dt j n1 pp-f n1 cc n1.
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Which in its owne nature is good, as being the gift of GOD, which hee hath bestowed vpon many of his children,
Which in its own nature is good, as being the gift of GOD, which he hath bestowed upon many of his children,
r-crq p-acp po31 d n1 vbz j, c-acp vbg dt n1 pp-f np1, r-crq pns31 vhz vvn p-acp d pp-f po31 n2,
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as vpon Sarah, Rebecca, Rachel, Naomi, Abigail, Esther, the daughters of Iob; but wee shall haue little neede to perswade any to the loue of this, seeing all men by instinct of nature doe reuerence and respect it;
as upon Sarah, Rebecca, Rachel, Naomi, Abigail, Esther, the daughters of Job; but we shall have little need to persuade any to the love of this, seeing all men by instinct of nature do Reverence and respect it;
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The Poet long agoe could say, that Beauty is the gift of God, yet through the corruption of nature, this blessing is much abused,
The Poet long ago could say, that Beauty is the gift of God, yet through the corruption of nature, this blessing is much abused,
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and made a snare to intangle many, and therefore wee are to account it among those common blessings which hee bestowes vpon the wicked as wel as vpon his owne children,
and made a snare to entangle many, and Therefore we Are to account it among those Common blessings which he bestows upon the wicked as well as upon his own children,
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as vpon Saul, Adoniah, Absol•n, 2 Sam. 14. 25. Beautie indeed is the gift of God,
as upon Saul, Adoniah, Absol•n, 2 Sam. 14. 25. Beauty indeed is the gift of God,
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but hee hath bestowed it on the euill also, lest it might seeme to the godly to be of any value;
but he hath bestowed it on the evil also, lest it might seem to the godly to be of any valve;
cc-acp pns31 vhz vvn pn31 p-acp dt n-jn av, cs pn31 vmd vvi p-acp dt j pc-acp vbi pp-f d n1;
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yea, hee hath bestowed it on the dumbe creatures, as the Peacocke, Swan, yea the Lillies exceed Salomon in al his royalty;
yea, he hath bestowed it on the dumb creatures, as the Peacock, Swan, yea the Lilies exceed Solomon in all his royalty;
uh, pns31 vhz vvn pn31 p-acp dt j n2, c-acp dt n1, n1, uh dt n2 vvb np1 p-acp d po31 n1;
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therefore we are not to doate vpon it, for the Wise man saith, It is vaine and deceitfull;
Therefore we Are not to dote upon it, for the Wise man Says, It is vain and deceitful;
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and experience shewes, that sicknesse, care, griefe, or the scrach of a pin wil deface it,
and experience shows, that sickness, care, grief, or the scrach of a pin will deface it,
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and the Sunne quickly alter it:
and the Sun quickly altar it:
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If it were an absolute blessing, the Sunne that glorious creature would not so soone deface it.
If it were an absolute blessing, the Sun that glorious creature would not so soon deface it.
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Therefore Chrysostom saith to the vertuous in his time, I doe not (saith he) so much require the beautie of the bodie,
Therefore Chrysostom Says to the virtuous in his time, I do not (Says he) so much require the beauty of the body,
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as the honesty of the minde. as the honesty of the mind.
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But seeing it is so esteemed, and ouer-valued, let it bee the wisedome of the godly to turne the edge of their loue from this deceitfull vanitie, (which is better many times to those which see it,
But seeing it is so esteemed, and over-valved, let it be the Wisdom of the godly to turn the edge of their love from this deceitful vanity, (which is better many times to those which see it,
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then those which haue it) to that perfect, and vndeceiuable beautie of the minde, adorned with the sāctifying grace of Gods Spirit,
then those which have it) to that perfect, and undeceivable beauty of the mind, adorned with the sanctifying grace of God's Spirit,
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as lowlinesse of minde, brotherly kindnesse, and the bowels of compassion to the poore, these are perpetuall and durable;
as lowliness of mind, brotherly kindness, and the bowels of compassion to the poor, these Are perpetual and durable;
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sicknesse, and disgrace cannot blemish vertue.
sickness, and disgrace cannot blemish virtue.
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But alas, this carnall beauty is so farre from profiting vs, or helping vs in the way of godlinesse,
But alas, this carnal beauty is so Far from profiting us, or helping us in the Way of godliness,
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as that many times through the corruption of nature it proues the bane of the soule,
as that many times through the corruption of nature it Proves the bane of the soul,
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for many times wee see beauty and chastity oppose each other, which comes to passe not through beauty in it selfe, for many beautifull women haue beene,
for many times we see beauty and chastity oppose each other, which comes to pass not through beauty in it self, for many beautiful women have been,
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and are chaste and godly Matrons, but the reason is, because their beauty doth expose their chastity to the lust of wicked men, which are allured by these pleasing obiects, now that is hardly preserued which is of so many beloued.
and Are chaste and godly Matrons, but the reason is, Because their beauty does expose their chastity to the lust of wicked men, which Are allured by these pleasing objects, now that is hardly preserved which is of so many Beloved.
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Lustfull bloods at the shew of fayre women giue wanton sights, or wicked wishes;
Lustful bloods At the show of fair women give wanton sights, or wicked wishes;
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Beauty is like vnto a rich treasure, which being caried vncouered by the high wayes side, tempts and entices many to set vpon it:
Beauty is like unto a rich treasure, which being carried uncovered by the high ways side, tempts and entices many to Set upon it:
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thus Dinahs beauty offered violence to her chastity, Thamars beautie inticed her brother Amnon, and Bathshebahs beauty allured godly Dauid, and Iosephs beauty enticed his wanton Mistris.
thus Dinahs beauty offered violence to her chastity, Thamars beauty enticed her brother Amnon, and Bathshebahs beauty allured godly David, and Joseph's beauty enticed his wanton Mistress.
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Thus wee finde that beautie hath made many adulterers, but neuer any chast.
Thus we find that beauty hath made many Adulterers, but never any chaste.
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Let the consideration hereof make all beautifull women to walke humbly before God, and so demeane themselues;
Let the consideration hereof make all beautiful women to walk humbly before God, and so demean themselves;
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that they may not allure or intice any.
that they may not allure or entice any.
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Saint Ambrose records a story of a beautifull young man, who perceiuing his fair face to bee an inchantment to diuers wanton women, slashed and bemangled his face,
Saint Ambrose records a story of a beautiful young man, who perceiving his fair face to be an enchantment to diverse wanton women, slashed and bemangled his face,
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lest any more wantons should dore on him;
lest any more wantons should door on him;
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this young man had more regard to the inward beautie of his minde, then the outward beautie of his body:
this young man had more regard to the inward beauty of his mind, then the outward beauty of his body:
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This man had also care of his outward conuersation, that he might so carry himselfe as became a Childe of GOD.
This man had also care of his outward Conversation, that he might so carry himself as became a Child of GOD.
d n1 vhd av n1 pp-f po31 j n1, cst pns31 vmd av vvi px31 c-acp vvd dt n1 pp-f np1.
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But alas, what great oddes is there betweene this young man, and the youth of our age, which hang their haire, heads, eares,
But alas, what great odds is there between this young man, and the youth of our age, which hang their hair, Heads, ears,
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and bosome full of nets to ensnare the wantons of these sinfull times, and haue their breasts left naked, that thereby their wantonnesse may the better be discouered.
and bosom full of nets to ensnare the wantons of these sinful times, and have their breasts left naked, that thereby their wantonness may the better be discovered.
cc n1 j pp-f n2 pc-acp vvi dt n2-jn pp-f d j n2, cc vhb po32 n2 vvd j, cst av po32 n1 vmb dt av-jc vbi vvn.
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Another euill effect of beauty is, that as it makes them forgetfull of GOD, and all good duties,
another evil Effect of beauty is, that as it makes them forgetful of GOD, and all good duties,
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so it puffes them vp in pride and conceit of themselues, that they scorne and despise others,
so it puffs them up in pride and conceit of themselves, that they scorn and despise Others,
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and so neglect their duty which they owe to their Superiours.
and so neglect their duty which they owe to their Superiors.
cc av vvb po32 n1 r-crq pns32 vvb p-acp po32 n2-jn.
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Vastie knew that the King was rauished with her beautie, therefore she grew insolent and proud, Vasty knew that the King was ravished with her beauty, Therefore she grew insolent and proud,
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and would not come when hee sent for her.
and would not come when he sent for her.
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Let the consideration hereof teach all vertuous women to adorne their mindes with vertue, and good conuersation in all things, that they may bee able to giue vp their account with ioy vnto that God which hath bought them with a price,
Let the consideration hereof teach all virtuous women to adorn their minds with virtue, and good Conversation in all things, that they may be able to give up their account with joy unto that God which hath bought them with a price,
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and so hath commanded them to glorifie him in their mortall bodies.
and so hath commanded them to Glorify him in their Mortal bodies.
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Wee are now come to the last branch proposed, and that is vaine glory, and popular applause, which for the most part is ingendred out of the feces and dregs of worldly wisedome:
we Are now come to the last branch proposed, and that is vain glory, and popular applause, which for the most part is engendered out of the fences and dregs of worldly Wisdom:
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What profit is there in the praise of men? or what good can they doe vs if they magnifie and extoll vs for carnall respects,
What profit is there in the praise of men? or what good can they do us if they magnify and extol us for carnal respects,
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if all this while we bee vile in the eyes of God? What will the praise of men doe vs good,
if all this while we be vile in the eyes of God? What will the praise of men do us good,
cs d d cs pns12 vbb j p-acp dt n2 pp-f np1? q-crq vmb dt n1 pp-f n2 vdb pno12 j,
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when God and our owne conscience condemne vs? It is not the waxen wings of mens praises wil carry vs to heauen;
when God and our own conscience condemn us? It is not the waxed wings of men's praises will carry us to heaven;
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therfore let vs labor to honor God, and to keep faith & a good cōscience in al our waies;
Therefore let us labour to honour God, and to keep faith & a good conscience in all our ways;
av vvb pno12 vvi pc-acp vvi np1, cc pc-acp vvi n1 cc dt j n1 p-acp d po12 n2;
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we are to know, that wisdom & humane learning is a great gift & blessing of God, wch although it be good in its owne nature,
we Are to know, that Wisdom & humane learning is a great gift & blessing of God, which although it be good in its own nature,
pns12 vbr pc-acp vvi, cst n1 cc j n1 vbz dt j n1 cc n1 pp-f np1, r-crq cs pn31 vbb j p-acp po31 d n1,
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yet many times through the corruption of our nature it is a dangerous enemy to grace,
yet many times through the corruption of our nature it is a dangerous enemy to grace,
av d n2 p-acp dt n1 pp-f po12 n1 pn31 vbz dt j n1 pc-acp vvi,
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because for the most part it is ioyned with pride and vaine glory, which robs God of his glory,
Because for the most part it is joined with pride and vain glory, which robs God of his glory,
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therefore the Lord forbiddeth the wise man to glory in his wisedome.
Therefore the Lord forbiddeth the wise man to glory in his Wisdom.
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And denounceth a woe against all those which are wise in their owne eyes; which woe and sinne that we may not fall into, let vs know that God hath not giuen vs worldly wisdom, And Denounceth a woe against all those which Are wise in their own eyes; which woe and sin that we may not fallen into, let us know that God hath not given us worldly Wisdom,
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& humane learning, to the end wee should make sale of them, and set them a sunne shining for vaine people to gaze at;
& humane learning, to the end we should make sale of them, and Set them a sun shining for vain people to gaze At;
cc j n1, p-acp dt n1 pns12 vmd vvi n1 pp-f pno32, cc vvd pno32 dt n1 vvg p-acp j n1 pc-acp vvi p-acp;
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but he hath giuen them vs, to the end that we should vse them to his glory,
but he hath given them us, to the end that we should use them to his glory,
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and the good of his Church:
and the good of his Church:
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but such is the pride of our nature, that if one man excell another in learning, wit,
but such is the pride of our nature, that if one man excel Another in learning, wit,
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and elocution, presently they swell with pride, and so forget God and themselues, by not honouring him with his gifts,
and elocution, presently they swell with pride, and so forget God and themselves, by not honouring him with his Gifts,
cc n1, av-j pns32 vvb p-acp n1, cc av vvb np1 cc px32, p-acp xx vvg pno31 p-acp po31 n2,
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and by despising his children, which peraduenture haue better hearts to God-ward then themselues;
and by despising his children, which Peradventure have better hearts to Godward then themselves;
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we all glory now a daies of our knowledge and wisdom, and thinke that our selues are the onely men,
we all glory now a days of our knowledge and Wisdom, and think that our selves Are the only men,
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now what may be the reason of this? Surely this, because in times past the Church had many learners, and but a few teachers;
now what may be the reason of this? Surely this, Because in times passed the Church had many learners, and but a few Teachers;
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now the case is altered, wee haue many teachers, and but a few learners. In ancient time it was thought there was but seuen wise men among the Greekes,
now the case is altered, we have many Teachers, and but a few learners. In ancient time it was Thought there was but seuen wise men among the Greeks,
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and now we thinke there be not so many fooles among vs.
and now we think there be not so many Fools among us
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Another reason may bee, for want of right choyce of good natures, in those which are to be trained vp in learning,
another reason may be, for want of right choice of good nature's, in those which Are to be trained up in learning,
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for the greater sort many times are either fantasticall, wayward, or wilfull, whose wits being strained against kinde, become disordered, contentious, and seditious:
for the greater sort many times Are either fantastical, wayward, or wilful, whose wits being strained against kind, become disordered, contentious, and seditious:
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for it is a hard thing to make that straight by art, which was made crooked by nature.
for it is a hard thing to make that straight by art, which was made crooked by nature.
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When learning and eloquence is grafted in a wrangling stocke, which is stubborne and contentious, it many times proues very dangerous;
When learning and eloquence is grafted in a wrangling stock, which is stubborn and contentious, it many times Proves very dangerous;
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for a contentious person hauing wit and learning, and a plausible tongue, is able to set whole kingdomes by the eares.
for a contentious person having wit and learning, and a plausible tongue, is able to Set Whole kingdoms by the ears.
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Seeing then that learning may be abused, let Preachers pray for wisedome and humilitie, that they may not please men,
Seeing then that learning may be abused, let Preachers pray for Wisdom and humility, that they may not please men,
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nor please them selues with their learning, but that they may honour God, and labour to bee profitable instrumēts to his Church.
nor please them selves with their learning, but that they may honour God, and labour to be profitable Instruments to his Church.
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But because all men in generall hunt after praise, & he is no-body now adayes that cannot soare aloft,
But Because all men in general hunt After praise, & he is nobody now adays that cannot soar aloft,
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therefore Schollers are forced to stretch their wits, and set them vpon the Tenters, to please the intoxicated multitude;
Therefore Scholars Are forced to stretch their wits, and Set them upon the Tenters, to please the intoxicated multitude;
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and to beate their braines, and hazard their health, and many times indanger their soules, to satisfie the curious eares of many fantasticall hearers, which will be pleased with nothing else but nouelties:
and to beat their brains, and hazard their health, and many times endanger their Souls, to satisfy the curious ears of many fantastical hearers, which will be pleased with nothing Else but novelties:
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such take great delight to come to Sermons, but not as Schollers to learne, but rather as Iudges to controule, being now grown so curious in their owne conceits, that it is easier for a Cook to please a hundred mens pallates,
such take great delight to come to Sermons, but not as Scholars to Learn, but rather as Judges to control, being now grown so curious in their own conceits, that it is Easier for a Cook to please a hundred men's palates,
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then for a Preacher to order one Sermon to please a dozen hearers. Some must needs know what God did before hee made the world; another, who was Melchizedechs father;
then for a Preacher to order one Sermon to please a dozen hearers. some must needs know what God did before he made the world; Another, who was Melchizedechs father;
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another, whether he shall meet his old friends and companions in heauen which might tell him of his merry conceits;
Another, whither he shall meet his old Friends and Sodales in heaven which might tell him of his merry conceits;
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such a one would needs know what he shal do in heauē before he hath learned the way how to come thither;
such a one would needs know what he shall do in heaven before he hath learned the Way how to come thither;
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another, he is content to come to Church to heare his Minister, but alas, he growes weary quickly,
Another, he is content to come to Church to hear his Minister, but alas, he grows weary quickly,
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and out of heart, his Minister speakes no Latine, nor Greeke, and so he thinkes it is lost time to heare such a homely Sermon. But alas, poor ignorant soule!
and out of heart, his Minister speaks no Latin, nor Greek, and so he thinks it is lost time to hear such a homely Sermon. But alas, poor ignorant soul!
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if thou wert cōdemned to die, thou wouldst be glad to heare thy pardō read vnto thee in plain English wthout any other curious matter,
if thou Wertenberg condemned to die, thou Wouldst be glad to hear thy pardon read unto thee in plain English without any other curious matter,
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but thy Princes hād to ratifie it:
but thy Princes hand to ratify it:
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but now God must sēd thee thy pardon, and set it forth in such eloquent words as may best please thee, else thou wilt haue none of it,
but now God must send thee thy pardon, and Set it forth in such eloquent words as may best please thee, Else thou wilt have none of it,
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as if GOD were bound to saue thee a cōdemned slaue, & to feed thy eares with fine speeches.
as if GOD were bound to save thee a condemned slave, & to feed thy ears with fine Speeches.
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But if these curious & dainty hearers were examined in the points of saluatiō, as of faith & repentance,
But if these curious & dainty hearers were examined in the points of salvation, as of faith & Repentance,
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& the meaning of any of the Commandements, or of the Articles of our Faith, I feare many of them which carry their heads full high, would bee found to be as grosely ignorant as euer Nicodemus was,
& the meaning of any of the commandments, or of the Articles of our Faith, I Fear many of them which carry their Heads full high, would be found to be as grossly ignorant as ever Nicodemus was,
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and would bee as ready to make as simple an answere as the Disciples of Ephesus did,
and would be as ready to make as simple an answer as the Disciples of Ephesus did,
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when the Apostle asked them if they had receiued the Holy Ghost, they told him plainely, that they had not so much as heard whether there bee a Holy Ghost or no•.
when the Apostle asked them if they had received the Holy Ghost, they told him plainly, that they had not so much as herd whither there be a Holy Ghost or no•.
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What a vaine thing is it then to hunt after those things which will doe vs no good? How much better were it to be busied in matters of greater importance,
What a vain thing is it then to hunt After those things which will do us not good? How much better were it to be busied in matters of greater importance,
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and not to please our selues in such knotty questions which haue ensnared better iudgements then our owne?
and not to please our selves in such knotty questions which have Ensnared better Judgments then our own?
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The very Heathen doe condemne our vanity herein, who tell vs, that, That learning doth vs little good which doth not helpe vs forward in vertuous courses.
The very Heathen do condemn our vanity herein, who tell us, that, That learning does us little good which does not help us forward in virtuous courses.
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For what wil it auaile men to be accounted subtill and acute Logicians to finde out arguments,
For what will it avail men to be accounted subtle and acute Logicians to find out Arguments,
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and to be as able to discourse, and as skilfull in disputation, as the men of Gibeah were in slinging, that they could sling at a haires bredth,
and to be as able to discourse, and as skilful in disputation, as the men of Gibeah were in slinging, that they could sling At a hairs breadth,
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when as they are not able to find out that good and perfect Will of God,
when as they Are not able to find out that good and perfect Will of God,
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nor able to confute the subtill sophistry of Sathan? what will it profit men to be plausible Rhetoriciās to perswade others vnto what they list, by masking a false cause with a faire glosse,
nor able to confute the subtle sophistry of Sathan? what will it profit men to be plausible Rhetoricians to persuade Others unto what they list, by masking a false cause with a fair gloss,
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if they haue not sanctified eloquence to perswade and assure themselues of their owne saluation?
if they have not sanctified eloquence to persuade and assure themselves of their own salvation?
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What will it profit men to be good Grammarians, and to haue the knowledge of all tongues,
What will it profit men to be good Grammarians, and to have the knowledge of all tongues,
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and to be able to negotiate with strangers of all Kingdomes without an interpreter, yet for all this not to be able to speak the language of Canaan? which is gloria in excelsis.
and to be able to negotiate with Strangers of all Kingdoms without an interpreter, yet for all this not to be able to speak the language of Canaan? which is gloria in Excelsis.
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What wil it profit men to be skilfull in the secrets of numbers, if they want skill to number their dayes that they may apply their hearts vnto wisedome.
What will it profit men to be skilful in the secrets of numbers, if they want skill to number their days that they may apply their hearts unto Wisdom.
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What would it profit men, if they could with Salomon diue into the secrets of nature,
What would it profit men, if they could with Solomon dive into the secrets of nature,
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and yeeld a reason of all things, if they be ignorant of the corruption of their nature,
and yield a reason of all things, if they be ignorant of the corruption of their nature,
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and of the meanes how to bee freed from it?
and of the means how to be freed from it?
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Therfore that godly & learned Neoterick hath well obserued, that frō this bitter root of cursed curiositie innumerable questions do bud & blossom in the mindes of men, which are not onely friuolous,
Therefore that godly & learned Neoterick hath well observed, that from this bitter root of cursed curiosity innumerable questions do bud & blossom in the minds of men, which Are not only frivolous,
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but very hurtfull to them that aske them.
but very hurtful to them that ask them.
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Let hearers then be content with those things which may profit them for their soules healths, and not puffe them vp;
Let hearers then be content with those things which may profit them for their Souls healths, and not puff them up;
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for a little heauenly knowledge is better then all the froathie knowledge of the world,
for a little heavenly knowledge is better then all the frothy knowledge of the world,
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for while we hunt after trifles, many times the truth slips from vs before wee are aware:
for while we hunt After trifles, many times the truth slips from us before we Are aware:
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yet many good DIVINES are herein faultie, which by their too often quoting Poets and schoolmen cause the people to make little difference betweene the pure Word of God,
yet many good DIVINES Are herein faulty, which by their too often quoting Poets and Schoolmen cause the people to make little difference between the pure Word of God,
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and the authority of man, whose breath is in his nostrils.
and the Authority of man, whose breath is in his nostrils.
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Hence it comes to passe that many times they omit that which should be the summe of a Preacher, to teach the people to feare God and honour the King:
Hence it comes to pass that many times they omit that which should be the sum of a Preacher, to teach the people to Fear God and honour the King:
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This popular applause and vaine glory, many times makes men of weake iudgment to out-goe themselues,
This popular applause and vain glory, many times makes men of weak judgement to outgo themselves,
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and so by thinking to make a shew of learning, they bewray their own ignorance,
and so by thinking to make a show of learning, they bewray their own ignorance,
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and so proue as tedious to their hearers, as a muddy way is to a weary Trauailer;
and so prove as tedious to their hearers, as a muddy Way is to a weary Traveler;
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and being neerly touched they appeare nothing else but empty bags, Nomine grammatici, re barbari.
and being nearly touched they appear nothing Else but empty bags, Nomine Grammarians, re Barbari.
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Therefore men must take heed that they meddle not with matters aboue their vnderstanding, and looke that they vse not their mouthes to spruce Inkhorne termes,
Therefore men must take heed that they meddle not with matters above their understanding, and look that they use not their mouths to spruce Inkhorn terms,
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and swelling words, bumbasted with the flockes of sundry languages;
and swelling words, bumbasted with the flocks of sundry languages;
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as Cleantes and Chrysippus did in their painted Rhetorick, which that wise heathen hath so sharply rebuked;
as Cleantes and Chrysippus did in their painted Rhetoric, which that wise heathen hath so sharply rebuked;
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hereby they shew themselues good Nurses for vanity, but Step-dames for vertue. But let no man mistake me, as if hereby I seemed to mislike learning;
hereby they show themselves good Nurse's for vanity, but Stepdames for virtue. But let no man mistake me, as if hereby I seemed to mislike learning;
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no, I am so farre from condemning it, as that I honor it wheresoeuer I finde it;
no, I am so Far from condemning it, as that I honour it wheresoever I find it;
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for learning in it selfe is good, and an excellent blessing of God, adorning the minde with naturall gifts, mollifying the roughnesse of nature,
for learning in it self is good, and an excellent blessing of God, adorning the mind with natural Gifts, mollifying the roughness of nature,
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and sitting it to receiue the seedes of knowledge, therefore to neglect it when it may bee had, is to tempt God with an high hand;
and sitting it to receive the seeds of knowledge, Therefore to neglect it when it may be had, is to tempt God with an high hand;
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It is not then the vse of learning that I speake against, but the abuse,
It is not then the use of learning that I speak against, but the abuse,
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when men labour to set vp themselues, and so seeke to rob God of his glory.
when men labour to Set up themselves, and so seek to rob God of his glory.
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Seeing then learning is such an excellent thing, let vs pray vnto God to sanctifie it to vs,
Seeing then learning is such an excellent thing, let us pray unto God to sanctify it to us,
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and then to make a sanctified vse of it, by imploying it so that God may be honoured, and the Church edified;
and then to make a sanctified use of it, by employing it so that God may be honoured, and the Church edified;
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for that is true wisedome which doth not flie in the winde of words, but consists in the operation of vertue.
for that is true Wisdom which does not fly in the wind of words, but consists in the operation of virtue.
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Now this true wisedome is to bee craued onely at the hands of God, which onely giueth wisedome to the simple,
Now this true Wisdom is to be craved only At the hands of God, which only gives Wisdom to the simple,
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and this true wisdome is a treasure wch groweth onely in the field of the Scripture, where the man of God may bee instructed in whatsoeuer belongeth to policy, Ciuilitie,
and this true Wisdom is a treasure which grows only in the field of the Scripture, where the man of God may be instructed in whatsoever belongeth to policy, Civility,
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and Christianitie, for this life, or for the life to come:
and Christianity, for this life, or for the life to come:
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If wee would know our Maker, Redeemer, and Sanctifier, we may see them described in the Scripture, in which is contained a salue for euery sore:
If we would know our Maker, Redeemer, and Sanctifier, we may see them described in the Scripture, in which is contained a salve for every soar:
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Then those are much to blame which leaue this pure fountaine of running water, and digge vnto themselues Cisternes that will hold no water;
Then those Are much to blame which leave this pure fountain of running water, and dig unto themselves Cisterns that will hold no water;
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such mens maine end is to bee admired for their learning, by which they hope to gaine popular applause.
such men's main end is to be admired for their learning, by which they hope to gain popular applause.
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Now this ambition many times waiteth vpon Gods deare Children, which makes them many times sacrifice to their owne nets,
Now this ambition many times waits upon God's deer Children, which makes them many times sacrifice to their own nets,
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and to seek thēselues, & not the Lord Iesus, therfore the Lord doth oftē depriue them of their hopes,
and to seek themselves, & not the Lord Iesus, Therefore the Lord does often deprive them of their hope's,
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and frustrate their expectation, and so brings downe the pride of man, that thereby hee may make way for his owne glory.
and frustrate their expectation, and so brings down the pride of man, that thereby he may make Way for his own glory.
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As then the office of a Preacher is a Calling of great reuerence, God himselfe dignifying them with the title of Angels, whose tongues hee hath consecrated to comfort the deiected, instruct the ignorant, and direct the simple;
As then the office of a Preacher is a Calling of great Reverence, God himself dignifying them with the title of Angels, whose tongues he hath consecrated to Comfort the dejected, instruct the ignorant, and Direct the simple;
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Therefore all those which are called to this high calling should not bee greene plants,
Therefore all those which Are called to this high calling should not be green plants,
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but well seasoned timber, grounded in knowledge and experience, that they may be able to maintaine their Masters cause,
but well seasoned timber, grounded in knowledge and experience, that they may be able to maintain their Masters cause,
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and by sound arguments defend the truth powerfully, and perswade to the loue of vertue pithily,
and by found Arguments defend the truth powerfully, and persuade to the love of virtue pithily,
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and not to abuse that learning & knowledge God hath giuen them to iangling and contention,
and not to abuse that learning & knowledge God hath given them to jangling and contention,
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as many of the Separation haue done, who hauing a great desire to bee taken for singular wise men,
as many of the Separation have done, who having a great desire to be taken for singular wise men,
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and zealous professors, and being puft vp with a vaine opinion conceiued of themselues, and of their owne knowledge, haue laboured for to sow contention in the Church,
and zealous professors, and being puffed up with a vain opinion conceived of themselves, and of their own knowledge, have laboured for to sow contention in the Church,
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and to displant good order established, whereby it comes to passe that not onely weak Christiās are amazed,
and to displant good order established, whereby it comes to pass that not only weak Christiās Are amazed,
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but also the hearts of many are alienated from obedience to lawful authoritie;
but also the hearts of many Are alienated from Obedience to lawful Authority;
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These men being further wrapt in deuotion then they can wade through with discretion, yet vnder the colour of zeale for reformation in the Church, they haue disgraced the gouernment,
These men being further wrapped in devotion then they can wade through with discretion, yet under the colour of zeal for Reformation in the Church, they have disgraced the government,
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as if Gods Spirit inforced them to passe the bounds of Christian modesty.
as if God's Spirit enforced them to pass the bounds of Christian modesty.
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Touching those that carpe at the present estate of Churchdiscipline, it lies not in the limits of my Text to say much,
Touching those that carp At the present estate of Churchdiscipline, it lies not in the Limits of my Text to say much,
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yet thus much I wil say, though many things may seeme to be misliked, as not so precisely good to them that look a far off with a sleight imagination,
yet thus much I will say, though many things may seem to be misliked, as not so precisely good to them that look a Far off with a sleight imagination,
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yet may very well be tolerated in policie to keepe peace and quietnesse, for it is no sure course to goe about to change lawes,
yet may very well be tolerated in policy to keep peace and quietness, for it is no sure course to go about to change laws,
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and to breake downe discipline, which is already established (to please the itching fancies of those humorous Sectaries, wch delight in nothing but innouatiō) lest therwith all comelines & good order be ouerthrown.
and to break down discipline, which is already established (to please the itching fancies of those humorous Sectaries, which delight in nothing but innovation) lest therewith all comeliness & good order be overthrown.
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1443
Dauids resolutiō is worne out of date, he said, hee would looke to his wayes, that he did not sin with his tongue; David resolution is worn out of date, he said, he would look to his ways, that he did not sin with his tongue;
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1444
but now a dayes men are falne from Dauids practise to be busie bodies to prie and to looke into matters of State,
but now a days men Are fallen from David practise to be busy bodies to pry and to look into matters of State,
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and to censure and carpe at the gouernment of the Church, which was so graciously established by that vertuous Princesse of blessed memory, Queene ELIZABETH,
and to censure and carp At the government of the Church, which was so graciously established by that virtuous Princess of blessed memory, Queen ELIZABETH,
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now as glorious a Saint in heauan as euer shined in this our hemisphere, and since ratified and confirmed by two learned Kings, vpon the examinarion of the learned Clergy, confirmed by the Peeres and Nobilitie,
now as glorious a Saint in heauan as ever shined in this our hemisphere, and since ratified and confirmed by two learned Kings, upon the examinarion of the learned Clergy, confirmed by the Peers and Nobilt,
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and subscribed vnto by the Commons, by the powerfull authoritie of that honourable Court of Parliament,
and subscribed unto by the Commons, by the powerful Authority of that honourable Court of Parliament,
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1448
and now many yeares experience bath taught vs to bee peacefull and religious, yet for all this they can see Moates in the Church,
and now many Years experience bath taught us to be peaceful and religious, yet for all this they can see Moats in the Church,
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1449
but care not for searching their owne hearts, and reforming their crooked manners;
but care not for searching their own hearts, and reforming their crooked manners;
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and so being puft vp with singularitie they thinke they are able to instruct the wisedome of the State without booke,
and so being puffed up with singularity they think they Are able to instruct the Wisdom of the State without book,
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1451
when as they cannot learne obedience, their owne duty, in all the bookes in the world.
when as they cannot Learn Obedience, their own duty, in all the books in the world.
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Brethren, what meane you to pry into those things which are aboue your reach, and cannot be fathomed by your shallow conceits? God be thanked the graue Senators which sit at the sterne, doe foresee dangers,
Brothers, what mean you to pry into those things which Are above your reach, and cannot be fathomed by your shallow conceits? God be thanked the graven Senators which fit At the stern, do foresee dangers,
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and godly, discreetly, and prouidently preuent them, and so doe preserue and protect vs in peace and quietnesse,
and godly, discreetly, and providently prevent them, and so do preserve and Pact us in peace and quietness,
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and so we may long enioy our happinesse, if our vnthankfulnesse to God, and vndutifulnesse to our Gouernours doe not hinder it.
and so we may long enjoy our happiness, if our unthankfulness to God, and undutifulness to our Governors do not hinder it.
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1455
Therefore seeing by them wee enioy great quietnesse, and that very worthy deedes are done vnto this nation by their prouidence, wee ought to acknowledge it with all thankfulnesse;
Therefore seeing by them we enjoy great quietness, and that very worthy Deeds Are done unto this Nation by their providence, we ought to acknowledge it with all thankfulness;
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wherefore in stead of prying into matters aboue our reach, let vs remember that the time will shortly come that we shall be called to giue account of our owne stewardships;
Wherefore in stead of prying into matters above our reach, let us Remember that the time will shortly come that we shall be called to give account of our own stewardships;
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1457
then wee shall finde that it is better to bee of small learning with humilitie, then to bee profoundly learned with a proud minde.
then we shall find that it is better to be of small learning with humility, then to be profoundly learned with a proud mind.
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1458
There is a second branch which springs from this bitter root of vaine glory, and popular applause;
There is a second branch which springs from this bitter root of vain glory, and popular applause;
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1459
and they are those pragmaticall censurers, and curious obseruers of other mens liues, and actions, that can marke and obserue the slips and infirmities of their brethren, to disgrace them,
and they Are those pragmatical censurers, and curious observers of other men's lives, and actions, that can mark and observe the slips and infirmities of their brothers, to disgrace them,
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1460
but lacke an eye to see their owne filthy conuersation; but let vs remember againe that wee must giue account of our owne Stewardship; and not of others.
but lack an eye to see their own filthy Conversation; but let us Remember again that we must give account of our own Stewardship; and not of Others.
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1461
What, can wee spare so much of our short time to prie into others, and can finde so little to ransack our owne hearts? Surely to bee curious in scanning other mens liues,
What, can we spare so much of our short time to pry into Others, and can find so little to ransack our own hearts? Surely to be curious in scanning other men's lives,
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1462
and carelesse of our owne is certainly an argument of an euill minde, and a great signe of an vnsanctified heart;
and careless of our own is Certainly an argument of an evil mind, and a great Signen of an unsanctified heart;
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1463
if thou wilt needes bee prying into other mens conuersations, looke into the state of the poore and needy;
if thou wilt needs be prying into other men's conversations, look into the state of the poor and needy;
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1464
behold their faces pale and wan, their cloathes ragged and torne;
behold their faces pale and wan, their clothes ragged and torn;
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1465
Be thou as Iob was, An eye to the blinde, feet to the lame, and a comfort to the needie;
Be thou as Job was, an eye to the blind, feet to the lame, and a Comfort to the needy;
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1466
this is the way to gaine honour and praise of men, when the loynes of the poore shall blesse thee;
this is the Way to gain honour and praise of men, when the loins of the poor shall bless thee;
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1467
and the Lord will reward thee at the day of his appearing.
and the Lord will reward thee At the day of his appearing.
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1468
Thus wee haue diued into the pleasing delights of the world, and haue found out their insufficiency to profit vs in life and death;
Thus we have dived into the pleasing delights of the world, and have found out their insufficiency to profit us in life and death;
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1469
come wee now to consider of the world in it self.
come we now to Consider of the world in it self.
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1470
As all worldly things are vaine and insufficient in their vse, and vnable in themselues to doe vs good for our soules and our bodies,
As all worldly things Are vain and insufficient in their use, and unable in themselves to do us good for our Souls and our bodies,
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so the world it selfe is momentany and mutable:
so the world it self is momentany and mutable:
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1472
momentany in regard of it selfe, as at the first it was a confused Chaos, so some shall liue to see it passe away as a scroule or squib in the Aire;
momentany in regard of it self, as At the First it was a confused Chaos, so Some shall live to see it pass away as a scroule or squib in the Air;
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1473
so also it is mutable in regard of vs who are changeable and subiect to alteration.
so also it is mutable in regard of us who Are changeable and Subject to alteration.
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1474
If the world could alwayes continue, yet could not wee, for one generation must passe away, and another come in their place.
If the world could always continue, yet could not we, for one generation must pass away, and Another come in their place.
cs dt n1 vmd av vvi, av vmd xx pns12, p-acp crd n1 vmb vvi av, cc j-jn vvn p-acp po32 n1.
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Then what wise man would set vp his rest vpon such an vncertaine place, so vnable to doe vs good? what is the world? a vale of misery: a sinke of sinne: a Court of Sathan: a purgatory of paine: a mother to the wicked:
Then what wise man would Set up his rest upon such an uncertain place, so unable to do us good? what is the world? a vale of misery: a sink of sin: a Court of Sathan: a purgatory of pain: a mother to the wicked:
av q-crq j n1 vmd vvi a-acp po31 n1 p-acp d dt j n1, av j pc-acp vdi pno12 j? q-crq vbz dt n1? dt n1 pp-f n1: dt n1 pp-f n1: dt n1 pp-f np1: dt n1 pp-f n1: dt n1 p-acp dt j:
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1476
and a Step-dame to the godly;
and a Stepdame to the godly;
cc dt n1 p-acp dt j;
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where the proud are aduanced without desert, and the vertuous oppressed without cause? What is the world? a second hell:
where the proud Are advanced without desert, and the virtuous oppressed without cause? What is the world? a second hell:
c-crq dt j vbr vvd p-acp n1, cc dt j j-vvn p-acp n1? q-crq vbz dt n1? dt ord n1:
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full of ambitious desires, wicked wiles, and deuillish intents, a cruell Serpent, that biteth vs with her teeth, scratcheth vs with her nailes,
full of ambitious Desires, wicked wiles, and devilish intents, a cruel Serpent, that bites us with her teeth, scratcheth us with her nails,
j pp-f j n2, j n2, cc j n2, dt j n1, cst vvz pno12 p-acp po31 n2, vvz pno12 p-acp po31 n2,
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1479
and swelleth vs with her poyson:
and Swells us with her poison:
cc vvz pno12 p-acp po31 n1:
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1480
much like Laban who made poore Iacob serue seuen yeares for faire Rachel, and in the end deceiued him with foule Leah. Euen so dealeth the world with vs, promising health, wealth, long life,
much like Laban who made poor Iacob serve seuen Years for fair Rachel, and in the end deceived him with foul Leah. Even so deals the world with us, promising health, wealth, long life,
d j np1 r-crq vvd j np1 vvi crd n2 p-acp j np1, cc p-acp dt n1 vvd pno31 p-acp j np1. av av vvz dt n1 p-acp pno12, vvg n1, n1, j n1,
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1481
and in the end deceiueth vs with sicknesse, pouertie, and death. What is the World? her musicke is griefe, sorrow, shame and paine:
and in the end deceiveth us with sickness, poverty, and death. What is the World? her music is grief, sorrow, shame and pain:
cc p-acp dt n1 vvz pno12 p-acp n1, n1, cc n1. q-crq vbz dt n1? po31 n1 vbz n1, n1, n1 cc n1:
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1482
her wealth, misery, nothing is to be looked for in it but troubles following one another as Iobs messengers;
her wealth, misery, nothing is to be looked for in it but Troubles following one Another as Jobs messengers;
po31 n1, n1, pix vbz pc-acp vbi vvn p-acp p-acp pn31 p-acp n2 vvg pi j-jn c-acp n2 n2;
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1483
Some are pinched with pouerty, and ouerwhelmed with misery; some vexed with strife and contention: some tortured wth sicknesse, boyles, and vlcers;
some Are pinched with poverty, and overwhelmed with misery; Some vexed with strife and contention: Some tortured with sickness, boils, and ulcers;
d vbr vvn p-acp n1, cc vvn p-acp n1; d vvn p-acp n1 cc n1: d vvn p-acp n1, vvz, cc n2;
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1484
some amazed with crosses, losses, and the like, some one way, some another way, in so much that if an old man should consider the dangers of his life from his birth to his graue he might wonder how he could bee able to endure so painfull a iourney.
Some amazed with Crosses, losses, and the like, Some one Way, Some Another Way, in so much that if an old man should Consider the dangers of his life from his birth to his graven he might wonder how he could be able to endure so painful a journey.
d vvn p-acp n2, n2, cc dt j, d crd n1, d j-jn n1, p-acp av av-d cst cs dt j n1 vmd vvi dt n2 pp-f po31 n1 p-acp po31 n1 p-acp po31 n1 pns31 vmd vvi c-crq pns31 vmd vbi j pc-acp vvi av j dt n1.
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1485
What is the world? no place to continue in, all mankinde are either strangers, or straglers;
What is the world? no place to continue in, all mankind Are either Strangers, or stragglers;
q-crq vbz dt n1? dx n1 pc-acp vvi p-acp, d n1 vbr d n2, cc n2;
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the godly they are Strangers and Pilgrimes, so the godly haue confessed; the godly they Are Strangers and Pilgrims, so the godly have confessed;
dt j pns32 vbr n2 cc n2, av dt j vhb vvn;
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and the wicked they are Straglers, howsoeuer they take their portion in this life, yet at last they must away with Iudas to their owne home.
and the wicked they Are Stragglers, howsoever they take their portion in this life, yet At last they must away with Iudas to their own home.
cc dt j pns32 vbr n2, c-acp pns32 vvb po32 n1 p-acp d n1, av p-acp ord pns32 vmb av p-acp np1 p-acp po32 d av-an.
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1488
Then what a vaine thing is it to build vp Tabernacles of rest here, of whose fauour and loue there can be no certaintie? for the world it selfe is subiect to change:
Then what a vain thing is it to built up Tabernacles of rest Here, of whose favour and love there can be no certainty? for the world it self is Subject to change:
av r-crq dt j n1 vbz pn31 pc-acp vvi a-acp n2 pp-f n1 av, pp-f rg-crq n1 cc vvi a-acp vmb vbi dx n1? p-acp dt n1 pn31 n1 vbz j-jn p-acp n1:
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1489
looke vpon the earth, it waxeth weake and feeble for age, and therefore not so fruitfull as in times past;
look upon the earth, it Waxes weak and feeble for age, and Therefore not so fruitful as in times past;
vvb p-acp dt n1, pn31 vvz j cc j p-acp n1, cc av xx av j c-acp p-acp n2 j;
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1490
looke vp to the heauens, they are not free from mutabilitie;
look up to the heavens, they Are not free from mUTABILITY;
vvb a-acp p-acp dt n2, pns32 vbr xx j p-acp n1;
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1491
the Sunne and the Moone haue their ecclipses, the times vary & chāge one with another, Summer with winter, day with night:
the Sun and the Moon have their Eclipses, the times vary & change one with Another, Summer with winter, day with night:
dt n1 cc dt n1 vhb po32 n2, dt n2 vvb cc vvi pi p-acp n-jn, n1 p-acp n1, n1 p-acp n1:
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1492
looke vpon the world, sometime it flourisheth and abounds with delights, and seemes to be as the garden of God,
look upon the world, sometime it flourishes and abounds with delights, and seems to be as the garden of God,
vvb p-acp dt n1, av pn31 vvz cc vvz p-acp n2, cc vvz pc-acp vbi p-acp dt n1 pp-f np1,
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1493
as Sodom and her neighbour Cities, and presently turned into ashes:
as Sodom and her neighbour Cities, and presently turned into Ashes:
c-acp np1 cc po31 n1 n2, cc av-j vvn p-acp n2:
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1494
Look vpon the Assyrian & Babylonian Monarchy, for a time Master of the world, but at last was fain to yeeld to the Monarchy of the Medes & Persians, & they at last were forced to stoop to the Grecians;
Look upon the assyrian & Babylonian Monarchy, for a time Master of the world, but At last was fain to yield to the Monarchy of the Medes & Persians, & they At last were forced to stoop to the Greeks;
vvb p-acp dt jp cc jp n1, p-acp dt n1 n1 pp-f dt n1, cc-acp p-acp ord vbds av-j pc-acp vvi p-acp dt n1 pp-f dt np1 cc np1, cc pns32 p-acp ord vbdr vvn pc-acp vvi p-acp dt njp2;
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1495
and they to submit to the Romanes.
and they to submit to the Romans.
cc pns32 pc-acp vvi p-acp dt njp2.
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1496
So that wee see that the glory of the Nations was quickly laide in the dust.
So that we see that the glory of the nations was quickly laid in the dust.
av cst pns12 vvb cst dt n1 pp-f dt n2 vbds av-j vvn p-acp dt n1.
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1497
And haue not wee liued to see many in our dayes which haue shined as the Starres, which in a moment haue vanished away like a Comet? haue not our eies beheld,
And have not we lived to see many in our days which have shined as the Stars, which in a moment have vanished away like a Cometam? have not our eyes beheld,
cc vhb xx pns12 vvd pc-acp vvi d p-acp po12 n2 r-crq vhb vvn p-acp dt n2, r-crq p-acp dt n1 vhb vvn av av-j dt n1? vhb xx po12 n2 vvd,
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1498
and our eares heard the setting of as glorious stars as euer shined in the World since the death of Iosiah? I meane the setting of that glorious Princess of euerliuing memory, Queene Elizabeth, the Phoenix of her age, whose name shall smell as precious as euer Maries oyntment in the nostrils of all true hearted English:
and our ears herd the setting of as glorious Stars as ever shined in the World since the death of Josiah? I mean the setting of that glorious Princess of everliving memory, Queen Elizabeth, the Phoenix of her age, whose name shall smell as precious as ever Mary's ointment in the nostrils of all true hearted English:
cc po12 n2 vvd dt n-vvg pp-f p-acp j n2 c-acp av vvd p-acp dt n1 p-acp dt n1 pp-f np1? pns11 vvb dt n-vvg pp-f cst j n1 pp-f j n1, n1 np1, dt n1 pp-f po31 n1, rg-crq n1 vmb vvi c-acp j c-acp av npg1 n1 p-acp dt n2 pp-f d j vvn jp:
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1499
as also the going downe of the Sunne of that prudēt, learned, & godly prince King Iames of blessed memory, who was in vertue excellent, in glory renowned, in gouernment politick, remouing debate by diligent foresight, filling our hearts with the fruit of peace;
as also the going down of the Sun of that prudent, learned, & godly Prince King James of blessed memory, who was in virtue excellent, in glory renowned, in government politic, removing debate by diligent foresight, filling our hearts with the fruit of peace;
c-acp av dt vvg n1 pp-f dt n1 pp-f cst j, j, cc j n1 n1 np1 pp-f j-vvn n1, r-crq vbds p-acp n1 j, p-acp n1 j-vvn, p-acp n1 j, vvg n1 p-acp j n1, vvg po12 n2 p-acp dt n1 pp-f n1;
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1500
yet for all this, though they were great in Gods fauour, yet they died. When God doth call, Nature must obey.
yet for all this, though they were great in God's favour, yet they died. When God does call, Nature must obey.
av p-acp d d, cs pns32 vbdr j p-acp ng1 n1, av pns32 vvd. c-crq np1 vdz vvi, n1 vmb vvi.
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1501
Alexander that conquered the world, could finde no weapon to conquer death. Man in honour must not continue. Alexander that conquered the world, could find no weapon to conquer death. Man in honour must not continue.
np1 cst vvd dt n1, vmd vvi dx n1 pc-acp vvi n1. n1 p-acp n1 vmb xx vvi.
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1502
Brethren, what meane you then to set vp your rest in such an vncertaine place? What, hath Christ redeemed you from the world,
Brothers, what mean you then to Set up your rest in such an uncertain place? What, hath christ redeemed you from the world,
n2, r-crq vvb pn22 av pc-acp vvi a-acp po22 n1 p-acp d dt j n1? q-crq, vhz np1 vvn pn22 p-acp dt n1,
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1503
and will you bee partners with the deuill in possessing it? it wil shortly passe away & perish before your eies,
and will you be partners with the Devil in possessing it? it will shortly pass away & perish before your eyes,
cc vmb pn22 vbb n2 p-acp dt n1 p-acp vvg pn31? pn31 vmb av-j vvi av cc vvi p-acp po22 n2,
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1504
and yet will you make it your God? What madnesse is it to repose hope,
and yet will you make it your God? What madness is it to repose hope,
cc av vmb pn22 vvi pn31 po22 n1? q-crq n1 vbz pn31 pc-acp vvi n1,
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1505
& felicity in that wch is nothing els but troubles to our bodies, disquietnes to our minds, inticements of vice to our children, seedes of enuy to our neighbours, the bait of sinne, the snare of the soule and the gate of death? The world is like vnto Salomons harlot that layes open her breasts to intice Trauellers and Strangers, the two Dugs whereof are profit and pleasure, with the first shee deales like Hypomanes and Attalanta, who being to runne a race for a kingdome, Hypomanes casting a ball of gold on this side,
& felicity in that which is nothing Else but Troubles to our bodies, disquietness to our minds, enticements of vice to our children, seeds of envy to our neighbours, the bait of sin, the snare of the soul and the gate of death? The world is like unto Solomon's harlot that lays open her breasts to entice Travellers and Strangers, the two Dugs whereof Are profit and pleasure, with the First she deals like Hypomanes and Attalanta, who being to run a raze for a Kingdom, Hypomanes casting a ball of gold on this side,
cc n1 p-acp d r-crq vbz pix av cc-acp n2 p-acp po12 n2, n1 p-acp po12 n2, n2 pp-f n1 p-acp po12 n2, n2 pp-f n1 p-acp po12 n2, dt n1 pp-f n1, dt n1 pp-f dt n1 cc dt n1 pp-f n1? dt n1 vbz av-j p-acp np1 n1 cst vvz j po31 n2 pc-acp vvi n2 cc n2, dt crd n2 q-crq vbr n1 cc n1, p-acp dt ord pns31 vvz j np1 cc np1, r-crq vbg p-acp vvi dt n1 p-acp dt n1, np1 vvg dt n1 pp-f n1 p-acp d n1,
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1506
and that side, so besotted Attalanta, that for to gaine the gold she lost the victory,
and that side, so besotted Attalanta, that for to gain the gold she lost the victory,
cc d n1, av vvn np1, cst p-acp pc-acp vvi dt n1 pns31 vvd dt n1,
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1507
so doth the world mis-lead the gold desiring Merchant.
so does the world mislead the gold desiring Merchant.
av vdz dt n1 j dt n1 vvg n1.
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1508
With the second the world deales like Cyrces, who alluring Grillus to taste of her drugs, made him so drunke with the pleasure thereof,
With the second the world deals like Circles, who alluring Grillus to taste of her drugs, made him so drunk with the pleasure thereof,
p-acp dt ord dt n1 vvz j n2, r-crq vvg np1 pc-acp vvi pp-f po31 n2, vvd pno31 av vvn p-acp dt n1 av,
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1509
as that he neither remembred the dignitie of his person, nor sight of his Country; so deales the world with the pleasurable worldling.
as that he neither remembered the dignity of his person, nor sighed of his Country; so deals the world with the pleasurable worldling.
c-acp cst pns31 av-dx vvd dt n1 pp-f po31 n1, ccx n1 pp-f po31 n1; av vvz dt n1 p-acp dt j n1.
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1510
But of this point we haue spokē enough:
But of this point we have spoken enough:
p-acp pp-f d n1 pns12 vhb vvn av-d:
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1511
yet for all this so linckt in league are wee with the world, that we can bee content to hazzard our saluation for the vncertaine inioying of it.
yet for all this so linked in league Are we with the world, that we can be content to hazard our salvation for the uncertain enjoying of it.
av c-acp d d av vvn p-acp n1 vbr pns12 p-acp dt n1, cst pns12 vmb vbi j pc-acp vvi po12 n1 p-acp dt j-u vvg pp-f pn31.
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1512
If we look vpon the rich Giants of the world, which ioyne house to house,
If we look upon the rich Giants of the world, which join house to house,
cs pns12 vvb p-acp dt j n2 pp-f dt n1, r-crq vvb n1 p-acp n1,
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1513
and land to land, to maintaine their proud backes, golden heads, and dainty throats, they haue power to get riches, policie to keepe them,
and land to land, to maintain their proud backs, golden Heads, and dainty throats, they have power to get riches, policy to keep them,
cc n1 p-acp n1, pc-acp vvi po32 j n2, j n2, cc j n2, pns32 vhb n1 pc-acp vvi n2, n1 pc-acp vvi pno32,
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1514
and time to possesse them, but they want hearts to vse them:
and time to possess them, but they want hearts to use them:
cc n1 pc-acp vvi pno32, cc-acp pns32 vvb n2 pc-acp vvi pno32:
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1515
they build great and gorgious houses, as if they should liue for euer, and surfeit themselues with dainty diet,
they built great and gorgeous houses, as if they should live for ever, and surfeit themselves with dainty diet,
pns32 vvb j cc j n2, c-acp cs pns32 vmd vvi p-acp av, cc vvi px32 p-acp j n1,
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1516
as if they should die to morrow, hauing lesse charitie to the poore then the Deuill, he desired to haue stones turned into bread,
as if they should die to morrow, having less charity to the poor then the devil, he desired to have stones turned into bred,
c-acp cs pns32 vmd vvi p-acp n1, vhg dc n1 p-acp dt j av dt n1, pns31 vvd pc-acp vhi n2 vvn p-acp n1,
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1517
but they turne Beefe and bread, which was wont (by the charity of the godly) to feed the poore, these they turne into stones to raise vp their Babel,
but they turn Beef and bred, which was wont (by the charity of the godly) to feed the poor, these they turn into stones to raise up their Babel,
cc-acp pns32 vvb n1 cc n1, r-crq vbds j (p-acp dt n1 pp-f dt j) pc-acp vvi dt j, d pns32 vvb p-acp n2 pc-acp vvi a-acp po32 np1,
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1518
and into Silkes and Veluets to maintain them in their brauery, and so by this means they haue almost brought the Common-wealth into ruine,
and into Silks and Velvets to maintain them in their bravery, and so by this means they have almost brought the Commonwealth into ruin,
cc p-acp n2 cc n2 pc-acp vvi pno32 p-acp po32 n1, cc av p-acp d n2 pns32 vhb av vvn dt n1 p-acp n1,
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1519
for there was neuer good house kept by Gentlemen since the Tailer measured their lands by the yard,
for there was never good house kept by Gentlemen since the Tailer measured their Lands by the yard,
c-acp pc-acp vbds av-x j n1 vvn p-acp n2 p-acp dt n1 vvd po32 n2 p-acp dt n1,
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1520
for now while they striue to aduance themselues on high, they fearefully plunge their soules in misery.
for now while they strive to advance themselves on high, they fearfully plunge their Souls in misery.
c-acp av cs pns32 vvb pc-acp vvi px32 p-acp j, pns32 av-j vvi po32 n2 p-acp n1.
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1521
But woe to such fat Buls of Bashan, without speedy repentance they shall bee turned into hell,
But woe to such fat Bulls of Bashan, without speedy Repentance they shall be turned into hell,
p-acp n1 p-acp d j n2 pp-f np1, p-acp j n1 pns32 vmb vbi vvn p-acp n1,
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1522
and al the people that forget God; then, Pudeat tanto bona velle caduca.
and all the people that forget God; then, Pudeat tanto Bona velle Caduca.
cc d dt n1 cst vvb np1; av, vvb fw-la fw-la fw-fr fw-la.
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1523
Oh be asham'd so much your hearts to stay, On things so fraile, that swiftly passe away. O be ashamed so much your hearts to stay, On things so frail, that swiftly pass away.
uh vbb j av av-d po22 n2 pc-acp vvi, p-acp n2 av j, cst av-j vvi av.
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1524
Thus much of the former point propounded, the vanity and insufficiencie of the world, and all worldly things:
Thus much of the former point propounded, the vanity and insufficiency of the world, and all worldly things:
av d pp-f dt j n1 vvn, dt n1 cc n1 pp-f dt n1, cc d j n2:
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1525
the second followes, the excellency of the soule, the loue whereof should make vs basely to esteeme of all worldly things,
the second follows, the excellency of the soul, the love whereof should make us basely to esteem of all worldly things,
dt ord vvz, dt n1 pp-f dt n1, dt n1 c-crq vmd vvi pno12 av-j pc-acp vvi pp-f d j n2,
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1526
and to count them no better then dung in respect of Christ, for Riches as we haue heard are transitory,
and to count them no better then dung in respect of christ, for Riches as we have herd Are transitory,
cc pc-acp vvi pno32 av-dx av-jc cs n1 p-acp n1 pp-f np1, p-acp n2 c-acp pns12 vhb vvn vbr j,
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1527
and will beguile vs, Honours are slippery and will deceiue vs, and the world is Moath-eaten and weares away,
and will beguile us, Honours Are slippery and will deceive us, and the world is Moth-eaten and wears away,
cc vmb vvi pno12, ng1 vbr j cc vmb vvi pno12, cc dt n1 vbz j cc vvz av,
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1528
and we our selues are brittle, and so shall perish;
and we our selves Are brittle, and so shall perish;
cc pns12 po12 n2 vbr j, cc av vmb vvi;
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1529
then what is a man profited if he gaine the world, and lose his owne soule? In which words wee may obserue againe these particulars.
then what is a man profited if he gain the world, and loose his own soul? In which words we may observe again these particulars.
av r-crq vbz dt n1 vvn cs pns31 vvb dt n1, cc vvi po31 d n1? p-acp r-crq n2 pns12 vmb vvi av d n2-j.
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1530
1. A comparison of the price with the thing prized;
1. A comparison of the price with the thing prized;
crd dt n1 pp-f dt n1 p-acp dt n1 vvd;
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1531
the price is amplified by the subiect matter thereof, which is the soule. 2. By the propinquitie and proprietie, it is his owne soule, more worth then all the world, which must continue when all these transitory things must passe away,
the price is amplified by the Subject matter thereof, which is the soul. 2. By the propinquity and propriety, it is his own soul, more worth then all the world, which must continue when all these transitory things must pass away,
dt n1 vbz vvn p-acp dt j-jn n1 av, r-crq vbz dt n1. crd p-acp dt n1 cc n1, pn31 vbz po31 d n1, av-dc j cs d dt n1, r-crq vmb vvi c-crq d d j n2 vmb vvi av,
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and that which shal eternally rue the bargaine;
and that which shall eternally rue the bargain;
cc cst r-crq vmb av-j vvi dt n1;
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for what is the earth to heauen, and what can the world profit when the soule is plunged in Hell, where it can neither mitigate paine, nor purchase redemption?
for what is the earth to heaven, and what can the world profit when the soul is plunged in Hell, where it can neither mitigate pain, nor purchase redemption?
p-acp r-crq vbz dt n1 p-acp n1, cc q-crq vmb dt n1 n1 c-crq dt n1 vbz vvn p-acp n1, c-crq pn31 vmb av-dx vvi n1, ccx vvi n1?
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2. The irrecouerablenesse of the losse;
2. The irrecoverableness of the loss;
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what shall a man giue for the exchange of his soule? There is nothing in the world sufficient;
what shall a man give for the exchange of his soul? There is nothing in the world sufficient;
q-crq vmb dt n1 vvb p-acp dt n1 pp-f po31 n1? pc-acp vbz pix p-acp dt n1 j;
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so precious is the redemption of the soule.
so precious is the redemption of the soul.
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The words are expressed by a metaphor borrowed from captiue prisoners, supprised or taken in warre, which were wont to bee redeemed by money,
The words Are expressed by a metaphor borrowed from captive Prisoners, supprised or taken in war, which were wont to be redeemed by money,
dt n2 vbr vvn p-acp dt n1 vvd p-acp j-jn n2, vvn cc vvn p-acp n1, r-crq vbdr j pc-acp vbi vvn p-acp n1,
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or else by exchange of one prisoner for another;
or Else by exchange of one prisoner for Another;
cc av p-acp n1 pp-f crd n1 p-acp j-jn;
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but if that cruell Pyrat Sathan haue taken vs prisoners, we are past hope of recouery, there is no redemption;
but if that cruel Pirate Sathan have taken us Prisoners, we Are passed hope of recovery, there is no redemption;
cc-acp cs cst j n1 np1 vhb vvn pno12 n2, pns12 vbr p-acp n1 pp-f n1, pc-acp vbz dx n1;
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then what is a man profited if he gaine the world, and lose his owne soule.
then what is a man profited if he gain the world, and loose his own soul.
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The note of obseruation which offers it selfe to our consideration is this;
The note of observation which offers it self to our consideration is this;
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That men ought not principally to respect this life onely, but that their chiefest care and labour should bee to get their soules saued in the day of the Lord.
That men ought not principally to respect this life only, but that their chiefest care and labour should be to get their Souls saved in the day of the Lord.
d n2 vmd xx av-j pc-acp vvi d n1 av-j, cc-acp cst po32 js-jn n1 cc n1 vmd vbi pc-acp vvi po32 n2 vvn p-acp dt n1 pp-f dt n1.
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To this we are exhorted by our Sauiour, to labour for the meate that endureth for euer,
To this we Are exhorted by our Saviour, to labour for the meat that Endureth for ever,
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and to striue to enter in at the strait Gate.
and to strive to enter in At the strait Gate.
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Now, striuing wee know is an action of labour, teaching vs that it requires great paines and diligence;
Now, striving we know is an actium of labour, teaching us that it requires great pains and diligence;
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for many shall seeke to enter in, and shall not bee able.
for many shall seek to enter in, and shall not be able.
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And the Apostle exhorts vs to giue all diligence to make our calling and Election sure,
And the Apostle exhorts us to give all diligence to make our calling and Election sure,
cc dt n1 vvz pno12 pc-acp vvi d n1 pc-acp vvi po12 n1 cc n1 j,
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and hee tels vs of the benefit that will follow, If ye doe these things, you shall neuer fall.
and he tells us of the benefit that will follow, If you do these things, you shall never fallen.
cc pns31 vvz pno12 pp-f dt n1 cst vmb vvi, cs pn22 vdb d n2, pn22 vmb av-x vvi.
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This hath been the practise of Gods Children, to presse toward the marke for the high Calling of God in Christ:
This hath been the practice of God's Children, to press towards the mark for the high Calling of God in christ:
d vhz vbn dt n1 pp-f npg1 n2, p-acp vvb p-acp dt n1 p-acp dt j vvg pp-f np1 p-acp np1:
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and this is a marke of triall for the Saints, if they be risen with Christ to seek the things which are aboue,
and this is a mark of trial for the Saints, if they be risen with christ to seek the things which Are above,
cc d vbz dt n1 pp-f n1 p-acp dt n2, cs pns32 vbb vvn p-acp np1 pc-acp vvi dt n2 r-crq vbr a-acp,
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and to haue their conuersation in heauen. and to have their Conversation in heaven.
cc pc-acp vhi po32 n1 p-acp n1.
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And therefore hee would haue as many as bee perfect to bee thus minded. This is also a point of wisedome, which our Sauiour would haue vs learne, to make vs friends of the Mammon of vnrighteousnesse; and promised a reward to him that ouercommeth, he shall sit with him on his Throne, and a Crowne of life to those that continue faithfull to the death. Ground of this truth is;
And Therefore he would have as many as be perfect to be thus minded. This is also a point of Wisdom, which our Saviour would have us Learn, to make us Friends of the Mammon of unrighteousness; and promised a reward to him that Overcometh, he shall fit with him on his Throne, and a Crown of life to those that continue faithful to the death. Ground of this truth is;
cc av pns31 vmd vhi p-acp d c-acp vbb j pc-acp vbi av vvn. d vbz av dt n1 pp-f n1, r-crq po12 n1 vmd vhi pno12 vvi, pc-acp vvi pno12 n2 pp-f dt np1 pp-f n1-u; cc vvd dt n1 p-acp pno31 cst vvz, pns31 vmb vvi p-acp pno31 p-acp po31 n1, cc dt n1 pp-f n1 p-acp d d vvb j p-acp dt n1. n1 pp-f d n1 vbz;
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1. In regard of the excellency of the soule, which is seene in the worke of Creation, 1. In regard of the excellency of the soul, which is seen in the work of Creation,
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for therein all the causes did concurre for the perfecting of it.
for therein all the Causes did concur for the perfecting of it.
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1. The efficient and supreme cause is God himselfe, which he hath reserued to himselfe as his owne Royalty.
1. The efficient and supreme cause is God himself, which he hath reserved to himself as his own Royalty.
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2. The Materiall cause was not the rude Chaos and base slime of the earth,
2. The Material cause was not the rude Chaos and base slime of the earth,
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as was the body made of, neither was it made of the pure Gold of Ophir,
as was the body made of, neither was it made of the pure Gold of Ophir,
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but as if there were nothing precious enough in heauen and in earth, it is said the Lord breathed it out of his mouth.
but as if there were nothing precious enough in heaven and in earth, it is said the Lord breathed it out of his Mouth.
cc-acp c-acp cs pc-acp vbdr pix j av-d p-acp n1 cc p-acp n1, pn31 vbz vvn dt n1 vvd pn31 av pp-f po31 n1.
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3. The formall cause, it was made after the Image of God, resembling him in Holinesse, Wisdome, and Righteousnesse.
3. The formal cause, it was made After the Image of God, resembling him in Holiness, Wisdom, and Righteousness.
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4. The finall cause, that it might be the temple of God, and an habitation for his Spirit.
4. The final cause, that it might be the temple of God, and an habitation for his Spirit.
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2. The excellency of the soule is seene in the worke of Redemption, for the soules sake Christ laid aside his Robes of glory, was made man,
2. The excellency of the soul is seen in the work of Redemption, for the Souls sake christ laid aside his Robes of glory, was made man,
crd dt n1 pp-f dt n1 vbz vvn p-acp dt n1 pp-f n1, p-acp dt ng1 n1 np1 vvd av po31 n2 pp-f n1, vbds vvn n1,
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and endured so much misery & shame in his life, and so much torment and sorrow at his death,
and endured so much misery & shame in his life, and so much torment and sorrow At his death,
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and all to redeeme the soule with no lesse price then the Blood of the Sonne of God.
and all to Redeem the soul with no less price then the Blood of the Son of God.
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3. The excellency of the soule appeares by Sathans malice, who goes about like a roring Lyon seeking to deuour it, he hath not such a spight to our wealth, our learning, cunning,
3. The excellency of the soul appears by Satan's malice, who Goes about like a roaring lion seeking to devour it, he hath not such a spite to our wealth, our learning, cunning,
crd dt n1 pp-f dt n1 vvz p-acp npg1 n1, r-crq vvz a-acp av-j dt j-vvg n1 vvg pc-acp vvi pn31, pns31 vhz xx d dt n1 p-acp po12 n1, po12 n1, j-jn,
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or credit (though he loue none of those things which are good and comfortable to vs) as hee hath to our soules,
or credit (though he love none of those things which Are good and comfortable to us) as he hath to our Souls,
cc n1 (cs pns31 vvb pi pp-f d n2 r-crq vbr j cc j p-acp pno12) c-acp pns31 vhz p-acp po12 n2,
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and the graces of Gods Spirit in vs. Was it Iobs wealth he so much enuied,
and the graces of God's Spirit in us Was it Jobs wealth he so much envied,
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or did he sift him because he was a rich man? No, nothing grieued him so much,
or did he sift him Because he was a rich man? No, nothing grieved him so much,
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as to see Iob continue in his vprightnesse, therefore hee laboured by all meanes to crosse him in his estate,
as to see Job continue in his uprightness, Therefore he laboured by all means to cross him in his estate,
c-acp pc-acp vvi np1 vvb p-acp po31 n1, av pns31 vvd p-acp d n2 pc-acp vvi pno31 p-acp po31 n1,
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and torment him in his body, that he might moue him to despaire, or else to blaspheme, that thereby hee might destroy his soule;
and torment him in his body, that he might move him to despair, or Else to Blaspheme, that thereby he might destroy his soul;
cc vvi pno31 p-acp po31 n1, cst pns31 vmd vvi pno31 pc-acp vvi, cc av pc-acp vvi, cst av pns31 vmd vvi po31 n1;
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so also hee shewes himselfe an aduersary to all Gods Children, crossing them in their suites which they make to God,
so also he shows himself an adversary to all God's Children, crossing them in their suits which they make to God,
av av pns31 vvz px31 dt n1 p-acp d ng1 n2, vvg pno32 p-acp po32 n2 r-crq pns32 vvb p-acp np1,
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or else defiles their prayers, by ming ling hypocrisie and vaine glory with their best sacrifices.
or Else defiles their Prayers, by ming ling hypocrisy and vain glory with their best Sacrifices.
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4. The excellency of the soule is also seene by the ministery of the Angels, which are euer about the godly men to deliuer them from danger,
4. The excellency of the soul is also seen by the Ministry of the Angels, which Are ever about the godly men to deliver them from danger,
crd dt n1 pp-f dt n1 vbz av vvn p-acp dt n1 pp-f dt n2, r-crq vbr av p-acp dt j n2 pc-acp vvi pno32 p-acp n1,
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and are about their beds in sicknesse, and at the day of death like swift Postes to carry their soules into Abrahams bosome.
and Are about their Beds in sickness, and At the day of death like swift Posts to carry their Souls into Abrahams bosom.
cc vbr p-acp po32 n2 p-acp n1, cc p-acp dt n1 pp-f n1 av-j j n2 pc-acp vvi po32 n2 p-acp npg1 n1.
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2. Ground of this truth is, because as the soule is the most excellent part of man,
2. Ground of this truth is, Because as the soul is the most excellent part of man,
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so the losse of it is the greatest losse in the world, and therefore our Sauiour addes, What shall a man giue for the exchange of his soule? intimating vnto vs, that the world,
so the loss of it is the greatest loss in the world, and Therefore our Saviour adds, What shall a man give for the exchange of his soul? intimating unto us, that the world,
av dt n1 pp-f pn31 vbz dt js n1 p-acp dt n1, cc av po12 n1 vvz, q-crq vmb dt n1 vvb p-acp dt n1 pp-f po31 n1? vvg p-acp pno12, cst dt n1,
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and worldly things are not able to make recompence and satisfaction for the losse of the soule.
and worldly things Are not able to make recompense and satisfaction for the loss of the soul.
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Is the soule so excellent, then be exhorted to vse all meanes that it may be saued, part with liberty, life,
Is the soul so excellent, then be exhorted to use all means that it may be saved, part with liberty, life,
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& al rather then thy soule.
& all rather then thy soul.
cc d av-c av po21 n1.
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We see worldly men wil endure any trouble, and take any paines for to gaine preferment, they will hazzard their liues, abide hunger and cold, take long and tedious iournies,
We see worldly men will endure any trouble, and take any pains for to gain preferment, they will hazard their lives, abide hunger and cold, take long and tedious journeys,
pns12 vvb j n2 vmb vvi d n1, cc vvb d n2 p-acp pc-acp vvi n1, pns32 vmb vvi po32 n2, vvb n1 cc j-jn, vvb av-j cc j n2,
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and diue into the bowels of the earth to satisfie their longing desire for the things of this earth, which can stand by them no longer then their liues,
and dive into the bowels of the earth to satisfy their longing desire for the things of this earth, which can stand by them no longer then their lives,
cc vvi p-acp dt n2 pp-f dt n1 pc-acp vvi po32 j-vvg n1 p-acp dt n2 pp-f d n1, r-crq vmb vvi p-acp pno32 av-dx av-jc cs po32 n2,
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yet saies the Poet, Impiger extrem•s •urrit Mercator ad Indos.
yet Says the Poet, Impiger extrem•s •urrit Mercator ad Indos.
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If riches may be had in India, Turkie, or any other places, though neuer so dangerous,
If riches may be had in India, Turkey, or any other places, though never so dangerous,
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yet the greedy worldling will venture his life rather then he will goe without them.
yet the greedy worldling will venture his life rather then he will go without them.
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The husbandman, what pains and care will hee take, rising early, and going to bed late for the things of this life, faring hard,
The husbandman, what pains and care will he take, rising early, and going to Bed late for the things of this life, faring hard,
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and going thin, sparing from back and belly to aduance himselfe in the world? what tortures,
and going thin, sparing from back and belly to advance himself in the world? what tortures,
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and troubles, and paines will a sicke man endure for to gaine health? he will be contented to haue a legge or an arme cut and lanced to preserve and gain health:
and Troubles, and pains will a sick man endure for to gain health? he will be contented to have a leg or an arm Cut and lanced to preserve and gain health:
cc n2, cc n2 vmb dt j n1 vvi p-acp pc-acp vvi n1? pns31 vmb vbi vvn pc-acp vhi dt n1 cc dt n1 vvn cc vvd pc-acp vvi cc vvi n1:
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he wil endure fretting tents, and corroding plaisters, and depriue himselfe of pleasure, nay many times he wil be content the endure the cutting off of his legge, arme,
he will endure fretting tents, and corroding plasters, and deprive himself of pleasure, nay many times he will be content the endure the cutting off of his leg, arm,
pns31 vmb vvi vvg n2, cc j-vvg n2, cc vvi px31 pp-f n1, uh-x d n2 pns31 vmb vbi j dt vvi dt n-vvg a-acp pp-f po31 n1, n1,
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or other of his members for the preseruing of the health of his body; If Naaman can recouer helpe for his Leprosie hee will spare for no cost.
or other of his members for the preserving of the health of his body; If Naaman can recover help for his Leprosy he will spare for no cost.
cc n-jn pp-f po31 n2 p-acp dt n-vvg pp-f dt n1 pp-f po31 n1; cs np1 vmb vvi vvb p-acp po31 n1 pns31 vmb vvi p-acp dx n1.
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Oh how carefull are men for their bodies and states, but how carelesse for their soules!
O how careful Are men for their bodies and states, but how careless for their Souls!
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they will be sure to looke to their estates, and make them sure by good aduice from their learned Counsell,
they will be sure to look to their estates, and make them sure by good Advice from their learned Counsel,
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but for their soules they take little or no care.
but for their Souls they take little or no care.
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Oh how ought we to break out into teares for the carelesnesse of our owne saluation? what a Childhood and youth haue we spent in ignorance and vanitie? and how carelesse haue wee beene to serue God,
O how ought we to break out into tears for the carelessness of our own salvation? what a Childhood and youth have we spent in ignorance and vanity? and how careless have we been to serve God,
uh q-crq vmd pns12 pc-acp vvi av p-acp n2 p-acp dt n1 pp-f po12 d n1? q-crq dt n1 cc n1 vhb pns12 vvn p-acp n1 cc n1? cc c-crq av-j vhb pns12 vbn p-acp vvi np1,
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and saue our soules? Nay, what enemies haue wee beene to our owne saluation? what filthy and vncleane thoughts haue wee harboured in our hearts? what filthy words haue we vttered wth our tongues? how often haue we sworne, lyed,
and save our Souls? Nay, what enemies have we been to our own salvation? what filthy and unclean thoughts have we Harboured in our hearts? what filthy words have we uttered with our tongues? how often have we sworn, lied,
cc vvi po12 n2? uh-x, q-crq n2 vhb pns12 vbn p-acp po12 d n1? q-crq j cc j n2 vhb pns12 vvn p-acp po12 n2? q-crq j n2 vhb pns12 vvn p-acp po12 n2? uh-crq av vhb pns12 vvn, vvn,
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& blasphemed God, and taken his name in vaine? how often haue our hearts disdained and enuied not only our Superiours whom wee should haue honoured,
& blasphemed God, and taken his name in vain? how often have our hearts disdained and envied not only our Superiors whom we should have honoured,
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but also scorned and despised our Inferiours & equals, whom we should haue loued and respected as our selues? how haue we spent our daies in ignorance of God,
but also scorned and despised our Inferiors & equals, whom we should have loved and respected as our selves? how have we spent our days in ignorance of God,
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and of our owne fearfull estate, spending our daies in idlenesse, pride, and all manner of prophanenesse, presumption of Gods mercy,
and of our own fearful estate, spending our days in idleness, pride, and all manner of profaneness, presumption of God's mercy,
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and turning his grace into wantonnesse, grieuing his Spirit, and wounding our owne consciences? how should the consideration hereof cause vs to powre forth our soules in godly sorrow before the Lord,
and turning his grace into wantonness, grieving his Spirit, and wounding our own Consciences? how should the consideration hereof cause us to pour forth our Souls in godly sorrow before the Lord,
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because we haue offended our Maker, sinned against our Redeemer, grieued the Holy Spirit, wronged our Neighbours,
Because we have offended our Maker, sinned against our Redeemer, grieved the Holy Spirit, wronged our Neighbours,
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and so haue deserued damnation, and to be cast out from the presence of the Lord for euer;
and so have deserved damnation, and to be cast out from the presence of the Lord for ever;
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and as we haue cause to weepe and mourne for our sinnes, and for that wee haue neglected the care of our owne saluation;
and as we have cause to weep and mourn for our Sins, and for that we have neglected the care of our own salvation;
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so also we are to mourne and lament to see others so carelesse of their saluation;
so also we Are to mourn and lament to see Others so careless of their salvation;
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some sell their soules, some carelesly lose them.
Some fell their Souls, Some carelessly loose them.
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1. Some sell them as Ahab, and as some wrangling and corrupt Lawyers, which haue Linguam venalem, a tongue to bee sould, which for a paltrie fee will many times stretch his conscience by maintaining a false cause,
1. some fell them as Ahab, and as Some wrangling and corrupt Lawyers, which have Linguam venalem, a tongue to be should, which for a paltry fee will many times stretch his conscience by maintaining a false cause,
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or marring a good, to the vndoing of his Neighbour. (Mistake me not, I speake not of all Lawyers,
or marring a good, to the undoing of his Neighbour. (Mistake me not, I speak not of all Lawyers,
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for some are conscionable and iust in their proceedings) The couetous man hath Animam venalem, a soule to sell for the base thick clay of this world, which cannot bee redeemed with all the world:
for Some Are conscionable and just in their proceedings) The covetous man hath Animam venalem, a soul to fell for the base thick clay of this world, which cannot be redeemed with all the world:
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So the voluptuous man he sels his soule for pleasure, as Esau did his Birth-right, esteeming more the pleasures of sinne, which last but for a season,
So the voluptuous man he sells his soul for pleasure, as Esau did his Birthright, esteeming more the pleasures of sin, which last but for a season,
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then the saluation of his soule.
then the salvation of his soul.
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The proud man hee sells his soule for aduancement, as Alexander the sixt for the Popedome.
The proud man he sells his soul for advancement, as Alexander the sixt for the Popedom.
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GOD he commands vs in the first Commandement to haue no other Gods but him alone,
GOD he commands us in the First Commandment to have no other God's but him alone,
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1610
yet the proud man will make Honour his god, the couetous man the wedge of gold his god, the voluptuous man his belly his god;
yet the proud man will make Honour his god, the covetous man the wedge of gold his god, the voluptuous man his belly his god;
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The first of these as one well saith, hath his Idoll in the Ayre, the second on the earth, the third in the water.
The First of these as one well Says, hath his Idol in the Air, the second on the earth, the third in the water.
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2. Some lose their soules, as the carnall Gospellers, who thinke if they be not guilty of the crying sinnes of Sodome, nor of the crimson sinnes of Israel,
2. some loose their Souls, as the carnal Evangelists, who think if they be not guilty of the crying Sins of Sodom, nor of the crimson Sins of Israel,
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nor of the bitter sinnes of Simon Magus, they thinke they are in good case,
nor of the bitter Sins of Simon Magus, they think they Are in good case,
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though their liues abound with ignorance, and prophanenesse, and their soules with manie infirmities, & their liues with many deformities, which they take no notice of.
though their lives abound with ignorance, and profaneness, and their Souls with many infirmities, & their lives with many deformities, which they take no notice of.
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1615
Alas poore soules, what good will it doe you at the great day of account,
Alas poor Souls, what good will it do you At the great day of account,
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1616
when man cannot iustly charge with crime, when God and your owne conscience knowes you want the wedding garment of faith, it is not sufficient to bee cleansed from the one,
when man cannot justly charge with crime, when God and your own conscience knows you want the wedding garment of faith, it is not sufficient to be cleansed from the one,
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vnlesse ye bee furnished with the other, else being weighed in the ballance of Gods Iustice y•e shall be found too light.
unless you be furnished with the other, Else being weighed in the balance of God's justice y•e shall be found too Light.
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1618
Others lose their soules by trifling away their time, like idle people in the market,
Others loose their Souls by trifling away their time, like idle people in the market,
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1619
while other are buying they stand gaping after the sinfull vanities of the world, and thinke if they doe as their Neighbours do,
while other Are buying they stand gaping After the sinful vanities of the world, and think if they do as their Neighbours do,
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1620
& come to Church although it be for fashions sake, they are in very good case,
& come to Church although it be for fashions sake, they Are in very good case,
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1621
though all this while their mindes roue and wander after their worldly businesse, and so for want of watchfulnesse, they betray their soules into Sathans hands,
though all this while their minds rove and wander After their worldly business, and so for want of watchfulness, they betray their Souls into Satan's hands,
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1622
and wrap themselues vnder that curse of doing the worke of the Lord negligently.
and wrap themselves under that curse of doing the work of the Lord negligently.
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1623
Others so liue that vnlesse all be saued, it is impossible but they shall be damned,
Others so live that unless all be saved, it is impossible but they shall be damned,
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1624
because they loue, like, and continue in their miserable estate of nature, being so chained in their sinnes and iniquities, that they cannot stir one foot to heauenward,
Because they love, like, and continue in their miserable estate of nature, being so chained in their Sins and iniquities, that they cannot stir one foot to heavenward,
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yet for all this they doe not consider their miserable state and condition, that they are slaues to sinne,
yet for all this they do not Consider their miserable state and condition, that they Are slaves to sin,
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1626
for whosoeuer committeth sinne is the seruant of sinne, and his seruants ye are to whom ye obey. Nay, by nature we are the children of wrath,
for whosoever Committeth sin is the servant of sin, and his Servants you Are to whom you obey. Nay, by nature we Are the children of wrath,
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1627
and heires of hell, and bound ouer to the curse of the law, Gal. 3. 10 and so lyable to all crosses and calamities,
and Heirs of hell, and bound over to the curse of the law, Gal. 3. 10 and so liable to all Crosses and calamities,
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1628
& at our death to be haled by Sathan into Hell; This fearefull and miserable condition is farre worse then the bondage of Turkes and Barbariās,
& At our death to be haled by Sathan into Hell; This fearful and miserable condition is Far Worse then the bondage of Turkes and Barbarians,
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1629
for theirs though it be cruell, yet it extends but to the body, and cannot hurt the soule;
for theirs though it be cruel, yet it extends but to the body, and cannot hurt the soul;
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the most that Tyrants can doe, is, but to take away our liues, and depriue vs of our liberty:
the most that Tyrants can do, is, but to take away our lives, and deprive us of our liberty:
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but this bondage is spirituall, and depriues vs of Gods Image in our soules;
but this bondage is spiritual, and deprives us of God's Image in our Souls;
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1632
In the other there may be possibility of escaping that miserable bondage, either by feare, force,
In the other there may be possibility of escaping that miserable bondage, either by Fear, force,
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1633
or fauour, or at least-wise our paines may bee mittigated; if not, death will set vs free;
or favour, or At leastwise our pains may be mitigated; if not, death will Set us free;
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but in this bōdage, as we are vnable to set our selues free, so wee are vnwilling to be freed,
but in this bondage, as we Are unable to Set our selves free, so we Are unwilling to be freed,
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1635
and are the greatest enemies to our owne saluation;
and Are the greatest enemies to our own salvation;
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1636
for, Sathā hauing got possessiō of vs deales wth vs as the Babyloniās did with Zedekiah, first put out his eies,
for, Sathā having god possession of us deals with us as the Babylonians did with Zedekiah, First put out his eyes,
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1637
and then bound him in chaynes;
and then bound him in chains;
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1638
so doth Sathan, hee puts out the eyes of our vnderstanding, and then bindes vs with the chaynes of ignorance, hypocrisie, hardnesse of heart;
so does Sathan, he puts out the eyes of our understanding, and then binds us with the chains of ignorance, hypocrisy, hardness of heart;
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1639
so that to our vnability wee our selues adde vnwillingnesse to come out;
so that to our unability we our selves add unwillingness to come out;
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and so by hating to be reformed, we plunge our selues vnrecouerably vnder the wrath of GOD, pleasing our selues in our ignorance, blindnesse, and hardnesse of heart;
and so by hating to be reformed, we plunge our selves unrecoverably under the wrath of GOD, pleasing our selves in our ignorance, blindness, and hardness of heart;
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1641
and so hauing lost the harmony of a good Conscience, we vse varietie of obiects to take away tediousnesse,
and so having lost the harmony of a good Conscience, we use variety of objects to take away tediousness,
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1642
and get some Iubal or other to play vpon the Organ, to make vs merry with our sinnes.
and get Some Iubal or other to play upon the Organ, to make us merry with our Sins.
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1643
In this corporall bondage wee haue a feeling of our misery, and so sigh and groane vnder the burthen of it;
In this corporal bondage we have a feeling of our misery, and so sighs and groan under the burden of it;
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1644
but this bondage is spirituall, pleasing and delightfull to our nature, so that we are so farre from being weary of it, that if any one seek to set vs free out of this slauery, we hate him, scorne him, and deride him;
but this bondage is spiritual, pleasing and delightful to our nature, so that we Are so Far from being weary of it, that if any one seek to Set us free out of this slavery, we hate him, scorn him, and deride him;
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and so put backe the meanes of saluation from vs.
and so put back the means of salvation from us
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Brethren, what cruelty is this to neglect the meanes of our soules health, which was bred and brought vp with vs,
Brothers, what cruelty is this to neglect the means of our Souls health, which was bred and brought up with us,
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1647
and which hath spent and wasted her selfe in our seruice, to minister strength and reliefe to our bodies,
and which hath spent and wasted her self in our service, to minister strength and relief to our bodies,
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1648
and shall not we take care to preserue it, and to vse all meanes that it may bee saued, God hath shut it vp in our breasts, that it may be alwayes in readinesse to supply our wants,
and shall not we take care to preserve it, and to use all means that it may be saved, God hath shut it up in our breasts, that it may be always in readiness to supply our Wants,
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1649
and shall wee not take care to preserue it from destruction; our soules are shut vp in a darke dungeon which is neither lightsome nor pleasāt,
and shall we not take care to preserve it from destruction; our Souls Are shut up in a dark dungeon which is neither lightsome nor pleasant,
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but darke, and dirtie, and full of all manner of vncleannesse, and poluted with our originall and actuall sinnes, which made the the Apostle cry out, O wretched man, who shall deliuer me from this body of death.
but dark, and dirty, and full of all manner of uncleanness, and polluted with our original and actual Sins, which made thee the Apostle cry out, Oh wretched man, who shall deliver me from this body of death.
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1651
If our soules had tongues to speake for themselues, they would crie out against vs for our great cruelty, in that wee starue them for want of food,
If our Souls had tongues to speak for themselves, they would cry out against us for our great cruelty, in that we starve them for want of food,
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and robbe them of heauenly comforts, and scarce allow them a good meale in a whole yeare.
and rob them of heavenly comforts, and scarce allow them a good meal in a Whole year.
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Brethren, what food is to the bodie, such is the Word of God to the soule;
Brothers, what food is to the body, such is the Word of God to the soul;
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1654
now if by chance wee come where any good matter is to bee handled, so cruell are many to their soules, that they choake and dead them by drunkennesse, surfeiting,
now if by chance we come where any good matter is to be handled, so cruel Are many to their Souls, that they choke and dead them by Drunkenness, surfeiting,
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1655
or other vncleanesse, or filthy vanity, so that their soules take little or no comfort by the Word, Sacrament, or Christian communication.
or other uncleanness, or filthy vanity, so that their Souls take little or no Comfort by the Word, Sacrament, or Christian communication.
cc j-jn n1, cc j n1, av cst po32 n2 vvb j cc dx n1 p-acp dt n1, n1, cc njp n1.
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1656
As for the Sabbath day, which should be spent holy and religiously vnto God, we spend it many of vs most prophanely, & vngodly;
As for the Sabbath day, which should be spent holy and religiously unto God, we spend it many of us most profanely, & ungodly;
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1657
as if wee had no part in the Creation of the world, nor redemption of it by Iesus Christ.
as if we had no part in the Creation of the world, nor redemption of it by Iesus christ.
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1658
For where is the man that bridles his desires, to sāctifie that day as he ought? if God should now looke downe from heauen to behold the sonnes of men vpon earth, should he not finde many a Master,
For where is the man that bridles his Desires, to sanctify that day as he ought? if God should now look down from heaven to behold the Sons of men upon earth, should he not find many a Master,
p-acp q-crq vbz dt n1 cst vvz po31 n2, pc-acp vvi d n1 c-acp pns31 vmd? cs np1 vmd av vvi a-acp p-acp n1 pc-acp vvi dt n2 pp-f n2 p-acp n1, vmd pns31 xx vvi d dt n1,
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1659
and Father, many a Mother, and many a Mistris either snorting or lazing vpon their beds, prating, walking, trimming & smoothing themselues vpō that day,
and Father, many a Mother, and many a Mistress either snorting or lazing upon their Beds, prating, walking, trimming & smoothing themselves upon that day,
cc n1, d dt n1, cc d dt n1 av-d vvg cc vvg p-acp po32 n2, vvg, vvg, vvg cc vvg px32 p-acp d n1,
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1660
& on that time which they should haue spent for their soules health? And yet alas,
& on that time which they should have spent for their Souls health? And yet alas,
cc p-acp d n1 r-crq pns32 vmd vhi vvn p-acp po32 ng1 n1? cc av uh,
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so carelesse are they of their soules that they thinke that time is lost which is spent for their good.
so careless Are they of their Souls that they think that time is lost which is spent for their good.
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1662
Should hee not also finde many a Child, many a Seruant, nay perhaps many a father, many a master, drinking, swilling, gaming,
Should he not also find many a Child, many a Servant, nay perhaps many a father, many a master, drinking, swilling, gaming,
vmd pns31 xx av vvi d dt n1, d dt n1, uh-x av d dt n1, d dt n1, vvg, vvg, n-vvg,
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1663
and peraduenture whoring vpon this day;
and Peradventure whoring upon this day;
cc av vvg p-acp d n1;
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1664
or at leastwise swearing, fighting, or quarelling, or bargaining, or chopping or changing? But how few among many of vs should he finde praying, reading,
or At leastwise swearing, fighting, or quarrelling, or bargaining, or chopping or changing? But how few among many of us should he find praying, reading,
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1665
and meditating vpon the Word of God, and his righteous iudgements? Men are very carefull for their bodies,
and meditating upon the Word of God, and his righteous Judgments? Men Are very careful for their bodies,
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1666
but very carelesse of their soules.
but very careless of their Souls.
cc-acp av j pp-f po32 n2.
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1667
But O foolish people, will you watch and take care to keepe your Chickens from the Kite; your Lambs from the Wolfe;
But Oh foolish people, will you watch and take care to keep your Chickens from the Kite; your Lambs from the Wolf;
p-acp uh j n1, vmb pn22 vvi cc vvi n1 pc-acp vvi po22 n2 p-acp dt n1; po22 n2 p-acp dt n1;
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1668
your Pigions and Conies from the Vermine;
your Pigeons and Conies from the Vermin;
po22 n2 cc n2 p-acp dt n1;
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1669
and will you take no care for your soules? The soule being once lost, it is impossible to recouer it againe;
and will you take no care for your Souls? The soul being once lost, it is impossible to recover it again;
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1670
other losses may be recouered, but this cannot.
other losses may be recovered, but this cannot.
j-jn n2 vmb vbi vvn, cc-acp d vmbx.
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1671
If Iob lose his health, wealth, and Children, yet they may bee recouered, either by Gods blessing vpon our labours or else by the charitie of friends;
If Job loose his health, wealth, and Children, yet they may be recovered, either by God's blessing upon our labours or Else by the charity of Friends;
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1672
but if thy soule bee once lost, there is no recouery; thousand of Rams, and ten thousand riuers of Oyle will then do vs no good.
but if thy soul be once lost, there is no recovery; thousand of Rams, and ten thousand Rivers of Oil will then do us no good.
cc-acp cs po21 n1 vbi a-acp vvn, pc-acp vbz dx n1; crd pp-f n2, cc crd crd n2 pp-f n1 vmb av vdi pno12 av-dx j.
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1673
Saint Chysostom hath well obserued, that God in the frame of the body hath giuen man two eyes, two eares, two hands, two feete, &c. that if one faile the other may supply the want;
Saint Chrysostom hath well observed, that God in the frame of the body hath given man two eyes, two ears, two hands, two feet, etc. that if one fail the other may supply the want;
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1674
but hee hath giuen him but one soule, so that if that bee lost, there is no supply to bee had, no meanes can repaire it, no price can redeeme it, all the world cannot recompence it;
but he hath given him but one soul, so that if that be lost, there is no supply to be had, no means can repair it, no price can Redeem it, all the world cannot recompense it;
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1675
for what would it auaile vs to haue the wisedome and riches of Salomon, the strength of Sampson, and the beautie of Absolon, and to enioy the blessings of the world as long a life as Methushelah liued,
for what would it avail us to have the Wisdom and riches of Solomon, the strength of Sampson, and the beauty of Absalom, and to enjoy the blessings of the world as long a life as Methuselah lived,
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1676
if at our death our flesh shall be made a booty for the Wormes, and our soules a prey for the Deuill? Oh consider this all you that forget God,
if At our death our Flesh shall be made a booty for the Worms, and our Souls a prey for the devil? O Consider this all you that forget God,
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1677
and are carelesse of your owne saluation!
and Are careless of your own salvation!
cc vbr j pp-f po22 d n1!
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1678
GOD hath made man a most glorious creature, and therefore all creatures admire & serue him, the wōder of the world;
GOD hath made man a most glorious creature, and Therefore all creatures admire & serve him, the wonder of the world;
np1 vhz vvn n1 dt av-ds j n1, cc av d n2 vvi cc vvi pno31, dt n1 pp-f dt n1;
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1679
now as nothing is so glorious in earth as man, so there is nothing so glorious in man as his soule, which man himselfe should admire,
now as nothing is so glorious in earth as man, so there is nothing so glorious in man as his soul, which man himself should admire,
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1680
and by all meanes seeke the welfare of it; for this is our glory, our life, saue this, and saue all;
and by all means seek the welfare of it; for this is our glory, our life, save this, and save all;
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1681
But oh the carelesnesse of many, nay the most of vs all, for that which should be our chiefest care, wee are lesse carefull!
But o the carelessness of many, nay the most of us all, for that which should be our chiefest care, we Are less careful!
cc-acp uh dt n1 pp-f d, uh-x dt ds pp-f pno12 d, c-acp d r-crq vmd vbi po12 js-jn n1, pns12 vbr av-dc j!
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1682
our soules are more worth then all the world, yet men now so liue, as if their soules were of no worth.
our Souls Are more worth then all the world, yet men now so live, as if their Souls were of no worth.
po12 n2 vbr av-dc j cs d dt n1, av n2 av av vvi, c-acp cs po32 n2 vbdr pp-f dx j.
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1683
How iustly may we take vp that sad complaint of the Prophet, The whole land is made desolate because no man layeth it to heart:
How justly may we take up that sad complaint of the Prophet, The Whole land is made desolate Because no man Layeth it to heart:
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1684
all manner of sinnes doe now so abound, pride, hypocrisie, selfe-loue, and crueltie;
all manner of Sins do now so abound, pride, hypocrisy, Self-love, and cruelty;
d n1 pp-f n2 vdb av av vvi, n1, n1, n1, cc n1;
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1685
prophanenesse and Atheisme haue gotten the vpper hand, and men doe so liue, that they thinke they haue no soule to saue;
profaneness and Atheism have got the upper hand, and men do so live, that they think they have no soul to save;
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1686
euery man spends his dayes in pleasure, and following his owne delights, as if God had sent vs hither for no other end,
every man spends his days in pleasure, and following his own delights, as if God had sent us hither for no other end,
d n1 vvz po31 n2 p-acp n1, cc vvg po31 d n2, c-acp cs np1 vhd vvn pno12 av p-acp dx j-jn n1,
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1687
but to sport, and play, and follow the lusts of our owne hearts.
but to sport, and play, and follow the Lustiest of our own hearts.
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1688
Brethren, hath God created vs in his owne Image that wee should so vilely and dispitefully deface it? hath Christ redeemed vs with such a price to saue our soules,
Brothers, hath God created us in his own Image that we should so vilely and despitefully deface it? hath christ redeemed us with such a price to save our Souls,
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1689
and shall wee so negligently and wilfully cast them away? the wise-man saith, God hath created all things for himself: Now if man swerue frō the end for wch he was created,
and shall we so negligently and wilfully cast them away? the Wiseman Says, God hath created all things for himself: Now if man swerve from the end for which he was created,
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1690
& serue the Deuil, the world, & his filthy lusts; and being made for heauen, should walke in the path that leads to hell;
& serve the devil, the world, & his filthy Lustiest; and being made for heaven, should walk in the path that leads to hell;
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1691
this is to degenerate from his nature, and become worse then the very beasts: for they stand firme in their places enioyned them by God in their Creation;
this is to degenerate from his nature, and become Worse then the very beasts: for they stand firm in their places enjoined them by God in their Creation;
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1692
The Bee and the Pismi•e are carefull to doe Gods worke hauing no Tutor nor remembrancer;
The Bee and the Pismi•e Are careful to do God's work having no Tutor nor remembrancer;
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1693
But Man the most excellent of all Creatures, wallowes in all manner of riot and disorder:
But Man the most excellent of all Creatures, wallows in all manner of riot and disorder:
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1694
the Trees beare fruit, Flowers send forth sweet odors, herbes their secret vertues, and the waters post apace to the maine Ocean;
the Trees bear fruit, Flowers send forth sweet odours, herbs their secret Virtues, and the waters post apace to the main Ocean;
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1695
but Man is senselesse and carlesse to obey his Maker;
but Man is senseless and careless to obey his Maker;
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1696
the senselesse being forced contrary to his inclination to mount vpward, neuer rests but sinks and descends againe vntill it come to its proper center, which is the determined place appointed of God;
the senseless being forced contrary to his inclination to mount upward, never rests but sinks and descends again until it come to its proper centre, which is the determined place appointed of God;
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1697
And shall Man that glorious Creature, created after the Image of God, runne from his end,
And shall Man that glorious Creature, created After the Image of God, run from his end,
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1698
and delight to do euerie thing sauing that which God hath prescribed him to doe? The Frogs, Flies, Lice,
and delight to do every thing Saving that which God hath prescribed him to do? The Frogs, Flies, Lice,
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1699
and Grashoppers, being appointed of God to take downe the pride of that stout King, were zealous and diligent to obey their Creator;
and Grasshoppers, being appointed of God to take down the pride of that stout King, were zealous and diligent to obey their Creator;
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1700
And shall Man which hath his heart filled with vnderstanding and iudgement being so many wayes called vpon,
And shall Man which hath his heart filled with understanding and judgement being so many ways called upon,
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1701
and put in minde of his dutie;
and put in mind of his duty;
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1702
yet shall hee swerue and goe awry? shall God reioyce and delight himselfe in all the Creatures that he hath made,
yet shall he swerve and go awry? shall God rejoice and delight himself in all the Creatures that he hath made,
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1703
and repent that hee hath made Man, which is so carelesse of such a precious Iewell as hee hath committed to him? There is nothing in the world should bee so deare vnto man as his soule,
and Repent that he hath made Man, which is so careless of such a precious Jewel as he hath committed to him? There is nothing in the world should be so deer unto man as his soul,
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1704
and yet how wretched are the most of vs, wee passe away our soules for trifles;
and yet how wretched Are the most of us, we pass away our Souls for trifles;
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1705
We spit at Iudas who sold his Master, his Lord and God for thirty peeces of siluer,
We spit At Iudas who sold his Master, his Lord and God for thirty Pieces of silver,
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1706
but wee sell away heauen for earth; the place of glory and blisse, to purchase hell the place of torment.
but we fell away heaven for earth; the place of glory and bliss, to purchase hell the place of torment.
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1707
Oh consider this, and be ashamed all yee that forget God.
O Consider this, and be ashamed all ye that forget God.
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1708
If the soule did die & perish with the body, then there were not so much care to bee taken of it;
If the soul did die & perish with the body, then there were not so much care to be taken of it;
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1709
but seeing the soule is immortall, and must for euer liue with GOD or the Deuill;
but seeing the soul is immortal, and must for ever live with GOD or the devil;
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1710
how much care should we take to get it saued? for with the losse of our soules, wee lose GOD the life of our soules, in whose presence is fulnesse of ioyes, and at whose right hand are pleasures for euermore.
how much care should we take to get it saved? for with the loss of our Souls, we loose GOD the life of our Souls, in whose presence is fullness of Joys, and At whose right hand Are pleasures for evermore.
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1711
With the losse of our soules we lose Christ with all his merits, the presence and protection of all the Angels,
With the loss of our Souls we loose christ with all his merits, the presence and protection of all the Angels,
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1712
and in stead of enioying the societie of the godly Spirits, wee are plunged into Hell that loathsome prison, that shall neuer bee vnlocked;
and in stead of enjoying the society of the godly Spirits, we Are plunged into Hell that loathsome prison, that shall never be unlocked;
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1713
but shall for euer indure the fiercenesse of Gods wrath in that euerlasting burning, where shall be weeping,
but shall for ever endure the fierceness of God's wrath in that everlasting burning, where shall be weeping,
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1714
and wayling, and gnashing of teeth;
and wailing, and gnashing of teeth;
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1715
and in stead of hearing of that blessed sentence of approbation, Come ye blessed of my Father, &c. the damned wretches shall heare that terrible sentence of condemnation, Depart from mee ye cursed into euerlasting torments, prepared for the Deuill and his Angels.
and in stead of hearing of that blessed sentence of approbation, Come you blessed of my Father, etc. the damned wretches shall hear that terrible sentence of condemnation, Depart from me you cursed into everlasting torments, prepared for the devil and his Angels.
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Euery one of these words shall be pronounced with such power and authoritie, that they shall strike those damned wretches euen to the bottome of Hell.
Every one of these words shall be pronounced with such power and Authority, that they shall strike those damned wretches even to the bottom of Hell.
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Goe from me, who haue all helpe and comfort, all power and might, which all the dayes of your liues haue had care to protect and saue you from dangers, wch haue nourished your bodies withall manner of delights;Go from me, who have all help and Comfort, all power and might, which all the days of your lives have had care to Pact and save you from dangers, which have nourished your bodies withal manner of delights;
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but seeing you haue had no care to glorifie mee, I will now take no further care to help you,
but seeing you have had no care to Glorify me, I will now take no further care to help you,
cc-acp vvg pn22 vhb vhn dx n1 pc-acp vvi pno11, pns11 vmb av vvi av-dx av-jc n1 pc-acp vvi pn22,
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1719
but will glorifie my selfe in your destruction; therefore depart from mee yee cursed into euerlasting fire, where you shall endure torments remedilesse, and endlesse;
but will Glorify my self in your destruction; Therefore depart from me ye cursed into everlasting fire, where you shall endure torments remediless, and endless;
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where you shall crie and rore, but I will not heare you; where you shall bee alwayes burning and frying, and yet neuer consumed.
where you shall cry and roar, but I will not hear you; where you shall be always burning and frying, and yet never consumed.
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1721
You shall seeke death, and yet neuer find it; you shall be tormented with griping hunger, but shall neuer bee satisfied;
You shall seek death, and yet never find it; you shall be tormented with gripping hunger, but shall never be satisfied;
pn22 vmb vvi n1, cc av av-x vvb pn31; pn22 vmb vbi vvn p-acp j-vvg n1, cc-acp vmb av-x vbi vvn;
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1722
with intolerable thirst which shall neuer bee quenched; your Musicke shall bee howling, and weeping of damned wretches like your selues;
with intolerable thirst which shall never be quenched; your Music shall be howling, and weeping of damned wretches like your selves;
p-acp j n1 r-crq vmb av-x vbi vvn; po22 n1 vmb vbi vvg, cc vvg pp-f j-vvn n2 vvb po22 n2;
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1723
but all in vaine, you are now accursed, because you did abuse the titles of Honour which God gaue you in your life,
but all in vain, you Are now accursed, Because you did abuse the titles of Honour which God gave you in your life,
cc-acp d p-acp j, pn22 vbr av vvn, c-acp pn22 vdd vvi dt n2 pp-f n1 r-crq np1 vvd pn22 p-acp po22 n1,
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1724
therefore now you shall haue the title of curse, you shall be cursed of God, whose curse is euerlasting damnation;
Therefore now you shall have the title of curse, you shall be cursed of God, whose curse is everlasting damnation;
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1725
you shall bee cursed of the blessed Angels, whose curse shall bee the horrors of your conscience;
you shall be cursed of the blessed Angels, whose curse shall be the horrors of your conscience;
pn22 vmb vbi vvn pp-f dt j-vvn n2, rg-crq n1 vmb vbi dt n2 pp-f po22 n1;
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1726
you shal be cursed of the deuils, whose curse shall bee the execution of your punishment, you shall bee cursed of the damned wretches, whose curses shall be the aggrauation of your torments,
you shall be cursed of the Devils, whose curse shall be the execution of your punishment, you shall be cursed of the damned wretches, whose curses shall be the aggravation of your torments,
pn22 vmb vbi vvn pp-f dt n2, rg-crq n1 vmb vbi dt n1 pp-f po22 n1, pn22 vmb vbi vvn pp-f dt j-vvn n2, rg-crq n2 vmb vbi dt n1 pp-f po22 n2,
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1727
and you shal be plunged into euerlasting fire, and bee bound hand and foote, from whence you shall neuer be able to stirre nor moue,
and you shall be plunged into everlasting fire, and be bound hand and foot, from whence you shall never be able to stir nor move,
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1728
but shall for euer and euer so long as God is, remaine frying and broyling in euerlasting torments, which shall burne so violently, that the damned shall prize a drop of water aboue all the world;
but shall for ever and ever so long as God is, remain frying and broiling in everlasting torments, which shall burn so violently, that the damned shall prize a drop of water above all the world;
cc-acp vmb p-acp av cc av av av-j c-acp np1 vbz, vvb j-vvg cc vvg p-acp j n2, r-crq vmb vvi av av-j, cst dt j-vvn vmb vvi dt n1 pp-f n1 p-acp d dt n1;
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1729
but they shall not obtaine it;
but they shall not obtain it;
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1730
For there the Tormentors are Deuils, and will neuer pittie the damneds misery, and as they will neuer be weary with tormenting,
For there the Tormentors Are Devils, and will never pity the damneds misery, and as they will never be weary with tormenting,
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1731
so the torments shall neuer bee ended, nor the tormented consumed;
so the torments shall never be ended, nor the tormented consumed;
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1732
and therfore it is a misery of all miseries to be alwayes dying and neuer dead.
and Therefore it is a misery of all misery's to be always dying and never dead.
cc av pn31 vbz dt n1 pp-f d n2 pc-acp vbi av vvg cc av j.
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1733
The soule also shall bee tormented with the remembrance of pleasures past, and mercy refused; and now with paines and torments present, but vnauoidable;
The soul also shall be tormented with the remembrance of pleasures past, and mercy refused; and now with pains and torments present, but unavoidable;
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1734
and of ioyes lost, but now vnrecouerable:
and of Joys lost, but now unrecoverable:
cc pp-f n2 vvn, cc-acp av j:
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1735
and thus the Worme of your Conscience shall lie gnawing and fretting you, by bringing to your remembrance the cause of your misery,
and thus the Worm of your Conscience shall lie gnawing and fretting you, by bringing to your remembrance the cause of your misery,
cc av dt n1 pp-f po22 n1 vmb vvi vvg cc vvg pn22, p-acp vvg p-acp po22 n1 dt n1 pp-f po22 n1,
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1736
and how easily you might haue escaped these torments, but that you had no grace to vse the meanes;
and how Easily you might have escaped these torments, but that you had no grace to use the means;
cc c-crq av-j pn22 vmd vhi vvn d n2, cc-acp cst pn22 vhd dx n1 pc-acp vvi dt n2;
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1737
the consideration hereof shal make you curse God your Creator, and curse his iustice, because he punishes you so cruelly;
the consideration hereof shall make you curse God your Creator, and curse his Justice, Because he Punishes you so cruelly;
dt n1 av vmb vvi pn22 vvb np1 po22 n1, cc vvi po31 n1, c-acp pns31 vvz pn22 av av-j;
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1738
you shall curse his bountie and liberalitie, because he so seuerely prizes it now at so high a rate,
you shall curse his bounty and liberality, Because he so severely prizes it now At so high a rate,
pn22 vmb vvi po31 n1 cc n1, c-acp pns31 av av-j vvz pn31 av p-acp av j dt n1,
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1739
and you shall curse the vertue of Christs blood which was able to cleanse thousands from their sinnes,
and you shall curse the virtue of Christ blood which was able to cleanse thousands from their Sins,
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1740
but now hath no vertue to purge you from your filthinesse, and you shall curse the Saints in heaven,
but now hath no virtue to purge you from your filthiness, and you shall curse the Saints in heaven,
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1741
because you shall see them in glorie when as your selues are in torment; and though you yell and cry with the damned rich man for mercy, for mercy,
Because you shall see them in glory when as your selves Are in torment; and though you yell and cry with the damned rich man for mercy, for mercy,
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1742
but alasse, the time of mercy then will be past, & Christ the Iudge will not now be entreated;
but alas, the time of mercy then will be passed, & christ the Judge will not now be entreated;
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1743
from whose sentence you cannot appeale, the soule being once lost there is no place left for mercy.
from whose sentence you cannot appeal, the soul being once lost there is no place left for mercy.
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1744
A good Father doth bring in a Sinner and his Iudge expostulating each with other; Sweet Sauiour (saith the Sinner) remember now thy Passion.
A good Father does bring in a Sinner and his Judge expostulating each with other; Sweet Saviour (Says the Sinner) Remember now thy Passion.
dt j n1 vdz vvi p-acp dt n1 cc po31 n1 vvg d p-acp n-jn; j n1 (vvz dt n1) vvb av po21 n1.
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1745
True (saith the Iudge) but yet now there is no place for compassion. Yet Iesus let me come to thee.
True (Says the Judge) but yet now there is no place for compassion. Yet Iesus let me come to thee.
j (vvz dt n1) cc-acp av av pc-acp vbz dx n1 p-acp n1. av np1 vvb pno11 vvi p-acp pno21.
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1746
No, for in thy life time thou saidst, depart from me. Yet Iesus hast thou but one blessing, giue me a blessing before I part
No, for in thy life time thou Said, depart from me. Yet Iesus hast thou but one blessing, give me a blessing before I part
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1747
No, thou art vnder the curse, therefore goe from me ye cursed. But Lord, since we are accursed, let vs feele no other punishments then thy curse.
No, thou art under the curse, Therefore go from me you cursed. But Lord, since we Are accursed, let us feel no other punishments then thy curse.
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1748
No, as you haue burned with the fire of lusts, so now you shal burne with the fire of Hell.
No, as you have burned with the fire of Lustiest, so now you shall burn with the fire of Hell.
uh-dx, c-acp pn22 vhb vvn p-acp dt n1 pp-f n2, av av pn22 vmb vvi p-acp dt n1 pp-f n1.
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1749
But who is able to endure this euerlasting burning, therefore sweet Iesus let it not continue long. But who is able to endure this everlasting burning, Therefore sweet Iesus let it not continue long.
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1750
Yes, as you would haue sinned for euer, so shall this fire last for euer; therefore goe yee cursed into euerlasting fire.
Yes, as you would have sinned for ever, so shall this fire last for ever; Therefore go ye cursed into everlasting fire.
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1751
But Lord, seeing wee must goe away with a curse, yet giue vs some comfortable companions, which may refresh and comfort vs in this flame. But Lord, seeing we must go away with a curse, yet give us Some comfortable Sodales, which may refresh and Comfort us in this flame.
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1752
No, but as you were of your father the Deuill, so goe yee into that flame prepared for him and his Angels, from whence yee shall neuer depart till you haue paid the vttermost farthing, which you will neuer bee able to doe.
No, but as you were of your father the devil, so go ye into that flame prepared for him and his Angels, from whence ye shall never depart till you have paid the uttermost farthing, which you will never be able to do.
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1753
Hell is a great deepe without bottome, out of which there is no redemption.
Hell is a great deep without bottom, out of which there is no redemption.
n1 vbz dt j j-jn p-acp n1, av pp-f r-crq a-acp vbz dx n1.
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1754
In earthly prisons, and dungeons, there may be some possibility of escape, as we read of many that were condemned to die by the tyranny of Gog, and Magog, the Turke,
In earthly prisons, and dungeons, there may be Some possibility of escape, as we read of many that were condemned to die by the tyranny of Gog, and Magog, the Turk,
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1755
and Pope, and yet haue escaped; but out of hell neuer any escaped.
and Pope, and yet have escaped; but out of hell never any escaped.
cc n1, cc av vhb vvn; cc-acp av pp-f n1 av-x d vvn.
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1756
The party which intruded himselfe into the wedding feast, and had not on his wedding garment, was bound hand and foote, and cast into vtter darkenesse.
The party which intruded himself into the wedding feast, and had not on his wedding garment, was bound hand and foot, and cast into utter darkness.
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1757
If a man were bound hand and foot with a thousand Cords crosse one another, this way,
If a man were bound hand and foot with a thousand Cords cross one Another, this Way,
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1758
and that way, as the wit of man might conceiue, so to hamper and fetter a man as that he were neuer able to stirre or moue, much lesse able to loose and set free himselfe;
and that Way, as the wit of man might conceive, so to hamper and fetter a man as that he were never able to stir or move, much less able to lose and Set free himself;
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1759
were not such a man in a miserable case? but if this mā so bound should be cast into a Well or Pit a thousand mile deep, what hope could such a man haue of euer comming out? So they that are once in Hell shall neuer come out thence;
were not such a man in a miserable case? but if this man so bound should be cast into a Well or Pit a thousand mile deep, what hope could such a man have of ever coming out? So they that Are once in Hell shall never come out thence;
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1760
for, Betweene you and vs (saith Father Abraham) is a great gulfe set, so that it is impossible to come out thence.
for, Between you and us (Says Father Abraham) is a great gulf Set, so that it is impossible to come out thence.
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1761
Now this Gulfe is the eternall Decree of God, and it is past the skill of men, Angels,
Now this Gulf is the Eternal decree of God, and it is passed the skill of men, Angels,
av d n1 vbz dt j n1 pp-f np1, cc pn31 vbz p-acp dt n1 pp-f n2, n2,
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1762
and deuils to giue ease to a tormented soule, or purchase their libertie, for their Worme neuer dyeth,
and Devils to give ease to a tormented soul, or purchase their liberty, for their Worm never Dies,
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1763
and their perdition is euerlasting, and Saint Iude saith, that they shall suffer eternall fire, and as the Mercie of the Lord endures for euer,
and their perdition is everlasting, and Saint Iude Says, that they shall suffer Eternal fire, and as the Mercy of the Lord endures for ever,
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1764
so doth the Iustice of the Lord endure from euerlasting to euerlasting, world without end.
so does the justice of the Lord endure from everlasting to everlasting, world without end.
av vdz dt n1 pp-f dt n1 vvi p-acp j p-acp j, n1 p-acp n1.
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1765
Ob. Oh but may some say, Is not God vniust to punish mortall man, which hath liued not aboue 20. 30. 40. 60, or 80. yeares, and hath endured a great deale of misery in this world;Ob. O but may Some say, Is not God unjust to Punish Mortal man, which hath lived not above 20. 30. 40. 60, or 80. Years, and hath endured a great deal of misery in this world;
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1766
is hee not then vniust to punish him eternally in the world to come?
is he not then unjust to Punish him eternally in the world to come?
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1767
A. Vnto which I answere, Oh man, who art thou that replyest against God? It is iust with the most holy, righteous, A. Unto which I answer, O man, who art thou that repliest against God? It is just with the most holy, righteous,
np1 p-acp r-crq pns11 vvb, uh n1, q-crq vb2r pns21 cst vv2 p-acp np1? pn31 vbz j p-acp dt av-ds j, j,
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1768
& glorious God to punish man for euer, for these reasons:
& glorious God to Punish man for ever, for these Reasons:
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1769
1. If we consider the infinite Holinesse and Puritie of GOD that is offended, & the intolerable indignitie that hath beene offered to his sacred Maiestie, he may iustly punish man with eternall torments.
1. If we Consider the infinite Holiness and Purity of GOD that is offended, & the intolerable indignity that hath been offered to his sacred Majesty, he may justly Punish man with Eternal torments.
crd cs pns12 vvb dt j n1 cc n1 pp-f np1 cst vbz vvn, cc dt j n1 cst vhz vbn vvn p-acp po31 j n1, pns31 vmb av-j vvi n1 p-acp j n2.
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1770
2. If man should liue euer, he would sinne euer, and despite, and offer violence to the sacred Maiesty of the Lord,
2. If man should live ever, he would sin ever, and despite, and offer violence to the sacred Majesty of the Lord,
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1771
and lade him with his sinnes, as a Cart is pressed with Sheaues. 3. It is iust with God to punish sinners so long as they continue
and lade him with his Sins, as a Cart is pressed with Sheaves. 3. It is just with God to Punish Sinners so long as they continue
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1772
sinfull, but the damned in hell remaine sinfull; therefore it is iust with God to punish them with eternall torments;
sinful, but the damned in hell remain sinful; Therefore it is just with God to Punish them with Eternal torments;
j, cc-acp dt j-vvn p-acp n1 vvi j; av pn31 vbz j p-acp np1 pc-acp vvi pno32 p-acp j n2;
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1773
for sinne is like Oyle, and the Iustice of God like fire;
for sin is like Oil, and the justice of God like fire;
p-acp n1 vbz j n1, cc dt n1 pp-f np1 av-j n1;
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1774
and we see by experience that so long as the Oyle lasts, the fire will burne;
and we see by experience that so long as the Oil lasts, the fire will burn;
cc pns12 vvb p-acp n1 cst av av-j c-acp dt n1 vvz, dt n1 vmb vvi;
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1775
so, as long as the damned remain sinfull;
so, as long as the damned remain sinful;
av, c-acp av-j c-acp dt j-vvn vvb j;
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1776
so long they shall bee tormented, now in hell as we shewed before, the damned doe continually blaspheme, and sinne against God;
so long they shall be tormented, now in hell as we showed before, the damned doe continually Blaspheme, and sin against God;
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1777
therefore their torments shall bee endlesse, for euer and euer.
Therefore their torments shall be endless, for ever and ever.
av po32 n2 vmb vbi j, c-acp av cc av.
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1778
Now let the greedy worldling tell mee what a match hee makes, to gaine the world,
Now let the greedy worldling tell me what a match he makes, to gain the world,
av vvb dt j n1 vvb pno11 r-crq dt n1 pns31 vvz, pc-acp vvi dt n1,
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1779
and lose his soule, which is more worth then ten thousand worlds; and which cannot bee ransomed againe at any rate.
and loose his soul, which is more worth then ten thousand world's; and which cannot be ransomed again At any rate.
cc vvi po31 n1, r-crq vbz av-dc j cs crd crd n2; cc q-crq vmbx vbi vvn av p-acp d n1.
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1780
If gold and siluer and the riches of the world could redeeme the soule, then sure the Deuill would haue made sure worke for himselfe,
If gold and silver and the riches of the world could Redeem the soul, then sure the devil would have made sure work for himself,
cs n1 cc n1 cc dt n2 pp-f dt n1 vmd vvi dt n1, av j dt n1 vmd vhi vvn j n1 p-acp px31,
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1781
but alas, it cannot be obtained; he cannot purchase his redemption, but at last shall bee cast into that fiery lake,
but alas, it cannot be obtained; he cannot purchase his redemption, but At last shall be cast into that fiery lake,
cc-acp uh, pn31 vmbx vbi vvn; pns31 vmbx vvi po31 n1, cc-acp p-acp ord vmb vbi vvn p-acp d j n1,
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1782
and shall bee tormented day and night, for euer and euer.
and shall be tormented day and night, for ever and ever.
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1783
Brethren, if the torments of Hell be so fearefull and so painfull as we haue heard,
Brothers, if the torments of Hell be so fearful and so painful as we have herd,
n2, cs dt n2 pp-f n1 vbb av j cc av j c-acp pns12 vhb vvn,
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1784
and so impossible to come out of them;
and so impossible to come out of them;
cc av j pc-acp vvi av pp-f pno32;
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1785
the Deuill being the Gaoler, and being armed with the purpose and decree of God, that it is impossible to escape;
the devil being the Gaoler, and being armed with the purpose and Decree of God, that it is impossible to escape;
dt n1 vbg dt n1, cc vbg vvn p-acp dt n1 cc n1 pp-f np1, cst pn31 vbz j pc-acp vvi;
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1786
Those he possessed in our Sauiours time, how hard a matter was it to make him let goe his hold,
Those he possessed in our Saviour's time, how hard a matter was it to make him let go his hold,
d pns31 vvd p-acp po12 ng1 n1, c-crq av-j dt n1 vbds pn31 pc-acp vvi pno31 vvb vvi po31 n1,
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1787
so loath he was to lose those he held captiue by permission? how much more carefull will he bee now to hold the damned vnder the fiercenesse of Gods wrath for euer? How then may we wonder at the folly and madnesse of many of vs that so wilfully cast away our soules? What adoe haue wee to win and perswade men from their wickednesse, which is the high way to lose their soules? Some cast away their soules to satisfie their drunkennesse; some by blasphemous oathes;
so loath he was to loose those he held captive by permission? how much more careful will he be now to hold the damned under the fierceness of God's wrath for ever? How then may we wonder At the folly and madness of many of us that so wilfully cast away our Souls? What ado have we to win and persuade men from their wickedness, which is the high Way to loose their Souls? some cast away their Souls to satisfy their Drunkenness; Some by blasphemous Oaths;
av j pns31 vbds pc-acp vvi d pns31 vvd j-jn p-acp n1? q-crq d dc j vmb pns31 vbi av pc-acp vvi dt j-vvn p-acp dt n1 pp-f npg1 n1 p-acp av? uh-crq av vmb pns12 vvb p-acp dt n1 cc n1 pp-f d pp-f pno12 d av av-j vvn av po12 n2? q-crq n1 vhb pns12 pc-acp vvi cc vvi n2 p-acp po32 n1, r-crq vbz dt j n1 pc-acp vvi po32 n2? d vvd av po32 n2 pc-acp vvi po32 n1; d p-acp j n2;
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1788
some by griping and greedy couetousnesse; some one way, some another;
Some by gripping and greedy covetousness; Some one Way, Some Another;
d p-acp vvg cc j n1; d crd n1, d n-jn;
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1789
in so much that God may thunder from heauen against the deafe sinners of our times,
in so much that God may thunder from heaven against the deaf Sinners of our times,
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1790
and say as once hee did to Israel, Why will ye die? why will ye cast away your soules? And yet for all this we will not amend:
and say as once he did to Israel, Why will you die? why will you cast away your Souls? And yet for all this we will not amend:
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1791
Christ may lay loade vpon our Consciences, as once hee did vpon Iudas, and tell vs, that if we lose our soules, it had beene better for vs we had neuer beene borne;
christ may lay load upon our Consciences, as once he did upon Iudas, and tell us, that if we loose our Souls, it had been better for us we had never been born;
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1792
but for all this neither his Word nor his Iudgements can stay vs from walking in those sinfull courses which lead to hell;
but for all this neither his Word nor his Judgments can stay us from walking in those sinful courses which led to hell;
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1793
We loue the way to hell better then the way to heauen, and wee preferre the pleasures of sin before the ioyes of heauen.
We love the Way to hell better then the Way to heaven, and we prefer the pleasures of since before the Joys of heaven.
pns12 vvb dt n1 p-acp n1 av-jc cs dt n1 p-acp n1, cc pns12 vvb dt n2 pp-f n1 p-acp dt n2 pp-f n1.
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1794
We are carefull for the world, lest we should want, but for the soule we make no question;
We Are careful for the world, lest we should want, but for the soul we make no question;
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1795
for the body wee take care, and vpon euery light occasion doe distrust, and fall to shifts, fearing wee shall want:
for the body we take care, and upon every Light occasion do distrust, and fallen to shifts, fearing we shall want:
p-acp dt n1 pns12 vvb n1, cc p-acp d j n1 vdb vvi, cc vvi p-acp n2, vvg pns12 vmb vvi:
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1796
but for our soules we perswade our selues that all is well with them, albeit they want all the meanes of saluation,
but for our Souls we persuade our selves that all is well with them, albeit they want all the means of salvation,
cc-acp p-acp po12 n2 pns12 vvb po12 n2 cst d vbz av p-acp pno32, cs pns32 vvb d dt n2 pp-f n1,
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1797
and wee our selues liue in our corruption vnreformed:
and we our selves live in our corruption unreformed:
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1798
many wayes there are to make supply for the body in earthly things, but one way for heauenly;
many ways there Are to make supply for the body in earthly things, but one Way for heavenly;
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1799
our labour here may procure vs maintenance, and what we want may be supplyed by the Charitie of our friends;
our labour Here may procure us maintenance, and what we want may be supplied by the Charity of our Friends;
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1800
but no man can redeeme his soule:
but no man can Redeem his soul:
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1801
Wee may win the world as Alexander did, and yet for all this lose our soules.
we may win the world as Alexander did, and yet for all this loose our Souls.
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1802
Oh consider this all yee that forget GOD, and are carelesse of your saluation:
O Consider this all ye that forget GOD, and Are careless of your salvation:
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1803
we will bee at great cost for the assurance of our lands, and for gaine wee will trauell farre,
we will be At great cost for the assurance of our Lands, and for gain we will travel Far,
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1804
and to bee sure of promotion we will endure much toyle and drudgery, and shall we take no paines to be assured of heauen, the gaine of glory,
and to be sure of promotion we will endure much toil and drudgery, and shall we take no pains to be assured of heaven, the gain of glory,
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1805
and the saluation of our soules? Naturally we are moued to seeke after those things, by which wee may escape losse,
and the salvation of our Souls? Naturally we Are moved to seek After those things, by which we may escape loss,
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1806
and gaine some good, but oh the carelesnes of the most of vs for the saluation of our soules!
and gain Some good, but o the carelessness of the most of us for the salvation of our Souls!
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1807
Men study to become learned, they labour for friends, striue for riches, and seeke for promotion,
Men study to become learned, they labour for Friends, strive for riches, and seek for promotion,
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1808
because the benefit of thē is much for mans welfare, & the want of them is held to be very hurtfull, without them men are iudged but miserable,
Because the benefit of them is much for men welfare, & the want of them is held to be very hurtful, without them men Are judged but miserable,
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1809
yet riches & honour are nothing so auaileable for vs here, learning and friends cannot make them happy that haue them,
yet riches & honour Are nothing so available for us Here, learning and Friends cannot make them happy that have them,
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1810
vnlesse they be assured of the saluation of their soules;
unless they be assured of the salvation of their Souls;
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1811
but alas, we are like Balaam, wee can wish that our soules may die the death of the righteous,
but alas, we Are like balaam, we can wish that our Souls may die the death of the righteous,
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1812
but are vnwilling to liue their life;
but Are unwilling to live their life;
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1813
we would with Diues fare delicately euery day, and yet with Lazarus looke for heauen at our ending:
we would with Diues fare delicately every day, and yet with Lazarus look for heaven At our ending:
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1814
Thus we passe our dayes in the sinfull vanities of the world, and are carelesse of our owne saluation,
Thus we pass our days in the sinful vanities of the world, and Are careless of our own salvation,
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1815
and so spending our dayes in pleasure suddenly we sink down into hell.
and so spending our days in pleasure suddenly we sink down into hell.
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1816
Oh but may some say, God forbid wee should bee so carelesse for our soules as to lose them for the world, wee hope we haue more care then so.
O but may Some say, God forbid we should be so careless for our Souls as to loose them for the world, we hope we have more care then so.
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1817
Vnto whom I answere, if you be so carefull as you say you are, what meanes that rising vp early,
Unto whom I answer, if you be so careful as you say you Are, what means that rising up early,
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1818
and going to bed late? what toyling, & carking & caring for the world,
and going to Bed late? what toiling, & carking & caring for the world,
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1819
like the bleating & lowing of the Amalekites sheep and Oxen? what meanes that excessiue care for the belly and backe? these cry so loud that men may see that the care of the most is for the world,
like the bleating & lowing of the Amalekites sheep and Oxen? what means that excessive care for the belly and back? these cry so loud that men may see that the care of the most is for the world,
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1820
and the least care is for the soule the most precious Iewel we haue.
and the least care is for the soul the most precious Jewel we have.
cc dt ds n1 vbz p-acp dt n1 dt av-ds j n1 pns12 vhb.
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1821
But thou that sayest thou art so careful for thy soule, let me aske thee a question or two,
But thou that Sayest thou art so careful for thy soul, let me ask thee a question or two,
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1822
and let thy Conscience answer before God that knows the secrets of thy heart;
and let thy Conscience answer before God that knows the secrets of thy heart;
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1823
Doe you feele as great thirst after righteousnes, as euer at any time you haue felt after drinke to refresh your drie body,
Do you feel as great thirst After righteousness, as ever At any time you have felt After drink to refresh your dry body,
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1824
or as great a desire after Gods Kingdome, as the Couetous man hath after money? is your principall care night and day how you may please God? canst thou sorrow and mourne more for sinne,
or as great a desire After God's Kingdom, as the Covetous man hath After money? is your principal care night and day how you may please God? Canst thou sorrow and mourn more for sin,
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1825
and for the losse of Gods fauour;
and for the loss of God's favour;
cc p-acp dt n1 pp-f npg1 n1;
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1826
then for the losse of any worldly estate? Canst thou put vp wrongs and iniuries done thee patiently and quietly,
then for the loss of any worldly estate? Canst thou put up wrongs and injuries done thee patiently and quietly,
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1827
and see Gods hand in them, as Dauid did the cursing of Shimei? If these things thou doest out of a good Conscience,
and see God's hand in them, as David did the cursing of Shimei? If these things thou dost out of a good Conscience,
cc vvi npg1 n1 p-acp pno32, c-acp np1 vdd dt vvg pp-f np1? cs d n2 pns21 vd2 av pp-f dt j n1,
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1828
then I say thou art carefull for thy soule.
then I say thou art careful for thy soul.
cs pns11 vvb pns21 vb2r j p-acp po21 n1.
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1829
But on the contrary art thou a willing seruant of sinne, more willing to doe what thy lust leads thee vnto,
But on the contrary art thou a willing servant of sin, more willing to do what thy lust leads thee unto,
p-acp p-acp dt j-jn n1 pns21 dt j n1 pp-f n1, av-dc j pc-acp vdi r-crq po21 n1 vvz pno21 p-acp,
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1830
then what God commands? Doest thou bestow vpon the world that loue, feare, ioy, delight, strength,
then what God commands? Dost thou bestow upon the world that love, Fear, joy, delight, strength,
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1831
and time which God challengeth, and the godly in all ages haue beene carefull to performe and giue vnto him,
and time which God Challengeth, and the godly in all ages have been careful to perform and give unto him,
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1832
then where is thy care for thy soule? doth thy life and couersation agree better with the wil of the Deuill,
then where is thy care for thy soul? does thy life and Conversation agree better with the will of the devil,
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1833
then with the Will of God, & dost thou take more care & paines to fulfil the Will of the flesh,
then with the Will of God, & dost thou take more care & pains to fulfil the Will of the Flesh,
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1834
and Sathan, then in doing what God requireth? If thus thou doest, for shame neuer say thou takest care for thy soule,
and Sathan, then in doing what God requires? If thus thou dost, for shame never say thou Takest care for thy soul,
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1835
for the deuils take as much care as thou doest;
for the Devils take as much care as thou dost;
p-acp dt n2 vvb p-acp d n1 c-acp pns21 vd2;
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1836
If the righteous can hardly bee saued, where shall the prophane sinners appeare? if they which haue set their faces towards heauen all the dayes of their life, shall scarce be saued, what shall become of those that haue set their faces against heauen all their life? If wee haue care of our soules as wee ought, where is our zeale to God-ward? where is our reuerend feare of his Maiesty? where is our seruice and obedience wee yeeld vnto our Lord and God? where is our very reason that makes vs differ from beasts, which by the instinct of Nature follow those things which are profitable to them,
If the righteous can hardly be saved, where shall the profane Sinners appear? if they which have Set their faces towards heaven all the days of their life, shall scarce be saved, what shall become of those that have Set their faces against heaven all their life? If we have care of our Souls as we ought, where is our zeal to Godward? where is our reverend Fear of his Majesty? where is our service and Obedience we yield unto our Lord and God? where is our very reason that makes us differ from beasts, which by the instinct of Nature follow those things which Are profitable to them,
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1837
and shunne those things which are hurtfull; yet we hauing direction from the Word of God, haue no desire of euerlasting happinesse, nor feare of endlesse destruction.
and shun those things which Are hurtful; yet we having direction from the Word of God, have no desire of everlasting happiness, nor Fear of endless destruction.
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1838
Ob. Oh but may some say, I mean to take care for my soule, but as yet I haue no leisure, I haue many businesses in hand,Ob. O but may Some say, I mean to take care for my soul, but as yet I have no leisure, I have many businesses in hand,
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1839
and within short space I meane to put off my trade, and by that time I shall haue got money, and then I meane to betake my selfe to a religious course of life.
and within short Molle I mean to put off my trade, and by that time I shall have god money, and then I mean to betake my self to a religious course of life.
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1840
A. But doth not God in the first place command thee to seeke his Kingdome, which is the greatest & principall work? and wilt thou seeke that last which hee hath commanded to seeke first? Thou sayest thou wilt serue God when thou art rich,A. But does not God in the First place command thee to seek his Kingdom, which is the greatest & principal work? and wilt thou seek that last which he hath commanded to seek First? Thou Sayest thou wilt serve God when thou art rich,
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1841
but how doest thou know that thou shalt haue a heart then to serue God? haue not wee seene many rich men haue made their riches their god,
but how dost thou know that thou shalt have a heart then to serve God? have not we seen many rich men have made their riches their god,
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1842
and so haue withdrawne their hearts from God? Againe, no Calling must bee a calling from God, euery man can finde time to spare out of his Calling to eate, drinke, sleepe,
and so have withdrawn their hearts from God? Again, no Calling must be a calling from God, every man can find time to spare out of his Calling to eat, drink, sleep,
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1843
and many times to prate, game, and the like, and canst thou finde time to fill thy belly,
and many times to prate, game, and the like, and Canst thou find time to fill thy belly,
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1844
and no time to prouide for thy soule?
and no time to provide for thy soul?
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1845
Oh but may some say, I will repent when I am sicke, then will I humble my selfe,
O but may Some say, I will Repent when I am sick, then will I humble my self,
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1846
and seek for my soules health, for sicknes will put me in minde of death.
and seek for my Souls health, for sickness will put me in mind of death.
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1847
Vnto which I answere, suppose thou bee neuer sicke, wilt thou neuer take care for thy soule? haue wee not heard of many that haue died suddenly,
Unto which I answer, suppose thou be never sick, wilt thou never take care for thy soul? have we not herd of many that have died suddenly,
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1848
and so haue had no time to prepare for their soules health? Was not Zimry and Cosby taken in the very act of sinne,
and so have had no time to prepare for their Souls health? Was not Zimri and Cosby taken in the very act of sin,
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1849
and so by the hand of Iustice sent to Hell without any time to repent in? If old Ely had had his repentance to seeke,
and so by the hand of justice sent to Hell without any time to Repent in? If old Ely had had his Repentance to seek,
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1850
and the prouision for his soule to get when he fell downe and his neck was broken, in what a fearfull case had he beene? Doe we not see many in their sicknesse to haue died senselesse like Nabal, and it is iust with GOD, that they which haue forgotten him in their life, should forget themselues in their death? Did not the Israeli•es die suddenly with the Quailes in their mouthes? and Ananias and Saphira his wife before they were summoned by sicknesse,
and the provision for his soul to get when he fell down and his neck was broken, in what a fearful case had he been? Do we not see many in their sickness to have died senseless like Nabal, and it is just with GOD, that they which have forgotten him in their life, should forget themselves in their death? Did not the Israeli•es die suddenly with the Quails in their mouths? and Ananias and Sapphira his wife before they were summoned by sickness,
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1851
or thought of their soules? and how many are there which are taken away by senselesse diseases,
or Thought of their Souls? and how many Are there which Are taken away by senseless diseases,
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1852
as the Apoplexie, dead Palsie, or other diseases, which make men vnfit to take care for their soules health? Sicknesse is a time to liue by faith,
as the Apoplexy, dead Palsy, or other diseases, which make men unfit to take care for their Souls health? Sickness is a time to live by faith,
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1853
and not a time to get faith.
and not a time to get faith.
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1854
What a madnesse and miserie were it for the Souldier to haue his Sword and Helmet to seek when the enemy sounds alarum to the battle? so what a foolish thing is it to haue the prouision for our soules to seek when death is ready to get in at the window? But admit that sicknesse put them in minde of death,
What a madness and misery were it for the Soldier to have his Sword and Helmet to seek when the enemy sounds alarm to the battle? so what a foolish thing is it to have the provision for our Souls to seek when death is ready to get in At the window? But admit that sickness put them in mind of death,
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1855
& that they were sure to die to morrow, yet many would not be the better for it.
& that they were sure to die to morrow, yet many would not be the better for it.
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1856
The Apostle tels vs of the Epicures of his time, that spake of dying to morrow;
The Apostle tells us of the Epicureans of his time, that spoke of dying to morrow;
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1857
and yet had no grace to prouide for their soules, for thus they say, Let vs eate and drinke,
and yet had no grace to provide for their Souls, for thus they say, Let us eat and drink,
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1858
for to morrow we shall die; for to morrow we shall die;
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1859
which shewes that grace is not wrought by sicknesse, or feare of death, but by the power of Gods Spirit.
which shows that grace is not wrought by sickness, or Fear of death, but by the power of God's Spirit.
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1860
Ob. Oh but then we will send for the Minister, and hee shall pray for vs.Ob. O but then we will send for the Minister, and he shall pray for us
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1861
Answ. Wilt thou send for them to pray for thee in thy sicknesse, whom thou hast scorned, despised,Answer Wilt thou send for them to pray for thee in thy sickness, whom thou hast scorned, despised,
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1862
and dis-regarded in thy life, and health, as much as euer Pharaoh did Moses and Aaron? If they could doe no good vnto thy soule while thou wert in thy health, what canst thou thinke they can doe vnto thee now a sick, passionate, and diseased man:
and disregarded in thy life, and health, as much as ever Pharaoh did Moses and Aaron? If they could do no good unto thy soul while thou Wertenberg in thy health, what Canst thou think they can do unto thee now a sick, passionate, and diseased man:
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1863
doest thou think they can worke faith and repentance in thy heart? No, they cannot gather Grapes of Thornes, nor Figs of Thistles;
dost thou think they can work faith and Repentance in thy heart? No, they cannot gather Grapes of Thorns, nor Figs of Thistles;
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1864
if thy heart be ouergrowne with the weeds of sinne and prophanenesse, they can doe thee little good,
if thy heart be overgrown with the weeds of sin and profaneness, they can do thee little good,
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1865
vnlesse thou shew great signes of repentance, and hatred of all thy former sinfull life.
unless thou show great Signs of Repentance, and hatred of all thy former sinful life.
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1866
Ob. Oh but then wee will receiue the Sacrament, and then no doubt but it shall goe well with vs. Answ. The Sacrament is not a meanes to beget faith, but to confirme faith, where it is already begotten; Ob. O but then we will receive the Sacrament, and then no doubt but it shall go well with us Answer The Sacrament is not a means to beget faith, but to confirm faith, where it is already begotten;
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1867
take heed therefore thou doe not receiue it with vncleane hands, and an vnrepentant heart,
take heed Therefore thou do not receive it with unclean hands, and an unrepentant heart,
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1868
lest it seale vp to thee thy damnation, and be vnto thee as the Sop was vnto Iudas.
lest it seal up to thee thy damnation, and be unto thee as the Sop was unto Iudas.
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1869
Brethren, mistake mee not I pray you, I doe not condemne nor disallow for any that is sicke to send for the godly learned Minister,
Brothers, mistake me not I pray you, I do not condemn nor disallow for any that is sick to send for the godly learned Minister,
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1870
for to receiue help and comfort from him in the time of distresse;
for to receive help and Comfort from him in the time of distress;
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1871
no, no, that is not my meaning, the Apostle exhorts those that are sicke to call for the Elders of the Church,
no, no, that is not my meaning, the Apostle exhorts those that Are sick to call for the Elders of the Church,
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1872
and to let them pray ouer them;
and to let them pray over them;
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1873
& he shews the benefit that will follow, The prayer of faith shall saue the sicke,
& he shows the benefit that will follow, The prayer of faith shall save the sick,
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1874
and if he haue committed sinnes they shall be forgiuen. and if he have committed Sins they shall be forgiven.
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1875
And if hee repent truely of his sinnes, the Sacrament shall seale vp, and assure him of Christ and his righteousnesse, to be imputed vnto him for his saluation ▪ But the thing that I aime at is this,
And if he Repent truly of his Sins, the Sacrament shall seal up, and assure him of christ and his righteousness, to be imputed unto him for his salvation ▪ But the thing that I aim At is this,
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1876
when as I see prophane men contemne and despise the godly faithfull Ministers in their life & health;
when as I see profane men contemn and despise the godly faithful Ministers in their life & health;
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1877
I feare me they deceiue themselues, to thinke that the Minister can doe them any good by his owne power and presence:
I Fear me they deceive themselves, to think that the Minister can do them any good by his own power and presence:
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1878
no, no, he can but declare their remission of their sinnes vpon their repentance:
no, no, he can but declare their remission of their Sins upon their Repentance:
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1879
if then they doe truely repent them of their sinnes, and resolue from the bottome of their hearts to lead new liues, let them not doubt but they shall receiue much comfort by Gods blessing from them;
if then they do truly Repent them of their Sins, and resolve from the bottom of their hearts to led new lives, let them not doubt but they shall receive much Comfort by God's blessing from them;
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1880
for to this end hath the Lord giuen them the tongue of the learned, that they might know how to minister a word of comfort in due season to a wearied Conscience.
for to this end hath the Lord given them the tongue of the learned, that they might know how to minister a word of Comfort in due season to a wearied Conscience.
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1881
Therefore Brethren, if you would haue comfort by them in your sicknesse, and at your death, make much of them,
Therefore Brothers, if you would have Comfort by them in your sickness, and At your death, make much of them,
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1882
and reuerence them in your liues, and let them be deare and precious vnto you, and honour them for their workes sake.
and Reverence them in your lives, and let them be deer and precious unto you, and honour them for their works sake.
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1883
But here may some obiect, and say, What a stir is here for the saluatiō of the soule? here is more adoe then needs, we may prouide for that at our leasure,
But Here may Some Object, and say, What a stir is Here for the salvation of the soul? Here is more ado then needs, we may provide for that At our leisure,
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1884
& there is no time vnfit to repēt and turne to the Lord;
& there is no time unfit to Repent and turn to the Lord;
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1885
hee is a God of mercy, hee will haue mercy vpon our soules whensoeuer we repent and turne to him:
he is a God of mercy, he will have mercy upon our Souls whensoever we Repent and turn to him:
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1886
did he not shew mercie to the Theefe at the last gaspe? therefore I doubt not but if I repent in my old age I shall bee saued well enough.
did he not show mercy to the Thief At the last gasp? Therefore I doubt not but if I Repent in my old age I shall be saved well enough.
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1887
To which I answere, that though no time be vnfit or too late for repentance while wee are here in this life,
To which I answer, that though no time be unfit or too late for Repentance while we Are Here in this life,
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1888
yet manie times we heare of many which are taken out of the world before they thought of repētance,
yet many times we hear of many which Are taken out of the world before they Thought of Repentance,
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1889
and late repentance proues seldome good, but many times faigned and dissembled like Cain's, Esau's, and Iudas.
and late Repentance Proves seldom good, but many times feigned and dissembled like Cain's, Esau's, and Iudas.
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1890
If the case bee so (deare brethren) then it is a point of wisedome to looke into it,
If the case be so (deer brothers) then it is a point of Wisdom to look into it,
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1891
whether it were best policy for vs to take the opportunity of time while it is offered,
whither it were best policy for us to take the opportunity of time while it is offered,
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1892
or else post it off to another time;
or Else post it off to Another time;
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1893
wee see that the men of the world are wiser in their generation, let vs learne a point of wisdome of them.
we see that the men of the world Are Wiser in their generation, let us Learn a point of Wisdom of them.
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1894
Aske the Merchant when it is best time to prouide for his Commodities, and he will tell you, while the Mart lasts.
Ask the Merchant when it is best time to provide for his Commodities, and he will tell you, while the Mars lasts.
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1895
Aske the Husbandman when it is time to sow his ground, and he will tell you, while the season lasteth.
Ask the Husbandman when it is time to sow his ground, and he will tell you, while the season lasteth.
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1896
The dumbe Creatures, as the Storke, and the Turtle, and the Crane, know their appointed times,
The dumb Creatures, as the Stork, and the Turtle, and the Crane, know their appointed times,
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1897
but man will not know when it is time to turne vnto GOD, that hee may haue mercy vpon his soule,
but man will not know when it is time to turn unto GOD, that he may have mercy upon his soul,
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1898
and if they doe know the time, yet they put it off, & neglect it,
and if they do know the time, yet they put it off, & neglect it,
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1899
though they be often called, Today if you will heare his voyce barden not your hearts;
though they be often called, Today if you will hear his voice barden not your hearts;
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1900
yet the most of vs like drouzy men sleepe still in sinne, and answere the Lord as Saint Austine saith of himselfe, saying, Lord I had not wherewith to answere thee,
yet the most of us like drowsy men sleep still in sin, and answer the Lord as Saint Augustine Says of himself, saying, Lord I had not wherewith to answer thee,
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1901
when thou saidst vnto me, Awake thou that sleepest, and arise from the dead, and Christ shall giue thee life.
when thou Said unto me, Awake thou that Sleepest, and arise from the dead, and christ shall give thee life.
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1902
And thou demonstrating those things to bee true in euerie point which thou spakest vnto mee, I being conuinced of the truth, had not any answere at all,
And thou Demonstrating those things to be true in every point which thou spokest unto me, I being convinced of the truth, had not any answer At all,
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1903
but onely the words and speeches of a loytering sluggard, and of a drouzy sleeper. but only the words and Speeches of a loitering sluggard, and of a drowsy sleeper.
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1904
By and by, and behold anon, & by and by, behold anon, had neither measure nor moderation: By and by, and behold anon, & by and by, behold anon, had neither measure nor moderation:
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1905
and let me alone held on a long time. So doe sinfull men with GOD, they by procrastinating the time, hazzard their saluation.and let me alone held on a long time. So do sinful men with GOD, they by procrastinating the time, hazard their salvation.
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1906
Now if by the Word of God we can conuince the carelesse world in this point for the neglect of the saluation of their soules,
Now if by the Word of God we can convince the careless world in this point for the neglect of the salvation of their Souls,
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1907
and dissolue this obiection, we hope wee shall not vnprofitably spend our time; let vs therefore in the feare of God set vpon the worke.
and dissolve this objection, we hope we shall not unprofitably spend our time; let us Therefore in the Fear of God Set upon the work.
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1908
Wee all know that the chiefest care of a Christian should be to glorifie God,
we all know that the chiefest care of a Christian should be to Glorify God,
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1909
and saue his soule, and to this end wee all know, that amendment of our liues is a worke necessarily required, without which no man can be assured of his saluation;
and save his soul, and to this end we all know, that amendment of our lives is a work necessarily required, without which no man can be assured of his salvation;
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1910
so that here nothing commeth into the question, but the time when, we ought to take care for the saluation of our soules;
so that Here nothing comes into the question, but the time when, we ought to take care for the salvation of our Souls;
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1911
thou saist the time is to bee deferred hereafter, and giuest a reason for it, because God is a God of mercie:
thou Sayest the time is to be deferred hereafter, and givest a reason for it, Because God is a God of mercy:
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1912
But we say it is to be done presently, therefore let vs see which opinion is most conformable to the truth.
But we say it is to be done presently, Therefore let us see which opinion is most conformable to the truth.
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1913
Wee grant that God is a God of mercie to the penitent, so he is a God of Iustice to the obstinate;
we grant that God is a God of mercy to the penitent, so he is a God of justice to the obstinate;
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1914
and Mercy abused makes way for his Iustice;
and Mercy abused makes Way for his justice;
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1915
and though God (saith St. Gregory ) hath promised pardon to the penitent, yet he hath not promised to morrow to a sinner, Times and seasons (saith our Sauiour) are in Gods hands, then what a folly is it for vs to thinke that wee can dispose of the time to come for our owne saluation? Christ hath the Keyes of life and death committed to him, to open, and shut at his pleasure;
and though God (Says Saint Gregory) hath promised pardon to the penitent, yet he hath not promised to morrow to a sinner, Times and seasons (Says our Saviour) Are in God's hands, then what a folly is it for us to think that we can dispose of the time to come for our own salvation? christ hath the Keys of life and death committed to him, to open, and shut At his pleasure;
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1916
then how can wee presume hee will open to vs the gate of repentance at our pleasures? It is true that God calleth at all houres,
then how can we presume he will open to us the gate of Repentance At our pleasures? It is true that God calls At all hours,
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1917
yet we must not look he wil call vs whē we list;
yet we must not look he will call us when we list;
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1918
therfore let vs learn the wisdome which God wold haue to vs learn, that is, to seeke the Lord while he may be found, & to call vpon him while he is neare;
Therefore let us Learn the Wisdom which God would have to us Learn, that is, to seek the Lord while he may be found, & to call upon him while he is near;
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1919
and to follow that good counsel of the Wise-man, to make no tarrying to turne to the Lord. A Father hath wel obserued;
and to follow that good counsel of the Wiseman, to make no tarrying to turn to the Lord. A Father hath well observed;
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1920
that if gold should bee offered vnto vs, none would bee so foolish or negligent as to say, I wil not accept of it till to morrow,
that if gold should be offered unto us, none would be so foolish or negligent as to say, I will not accept of it till to morrow,
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1921
or I ▪ will come to you next yeare for it; but they will take it presently, and admit of no excuse.
or I ▪ will come to you next year for it; but they will take it presently, and admit of no excuse.
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1922
But the redemption of the soule is promised and profered, and where is the man,
But the redemption of the soul is promised and proffered, and where is the man,
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1923
or where is the woman that accepteth of it? How truely may that speech of the Father bee applied to our times? Men are greedy,
or where is the woman that Accepteth of it? How truly may that speech of the Father be applied to our times? Men Are greedy,
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1924
and carefull for earthly things, no man will take time, but will take them when they are offered:
and careful for earthly things, no man will take time, but will take them when they Are offered:
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1925
but for spirituall things mē may think they haue too much; or lest peraduenture they feare they may fall from young Saints to become old deuils;
but for spiritual things men may think they have too much; or lest Peradventure they Fear they may fallen from young Saints to become old Devils;
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1926
But suppose our life might be long, and that wee shall haue time to repent in our old age,
But suppose our life might be long, and that we shall have time to Repent in our old age,
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1927
and make vp our reconciliation with our God, which no man can promise vnto himselfe;
and make up our reconciliation with our God, which no man can promise unto himself;
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1928
what, will it bee more easie to doe it then, than now, whilst we haue our health, our limbes, our sight,
what, will it be more easy to do it then, than now, while we have our health, our limbs, our sighed,
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1929
and hearing? no, no, brethren deceiue not your selues, old age is no fit time to begin to repent in,
and hearing? no, no, brothers deceive not your selves, old age is no fit time to begin to Repent in,
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1930
and to prouide for our soules;
and to provide for our Souls;
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1931
for then we shal finde that sinne is increased with the yeares of our age, which will make vs more vnfit to seeke for our soules good;
for then we shall find that sin is increased with the Years of our age, which will make us more unfit to seek for our Souls good;
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1932
old age is wilfull and peeuish, and will hardly be reclamed; and the custome of sinne will take away the sense of sinne;
old age is wilful and peevish, and will hardly be reclaimed; and the custom of sin will take away the sense of sin;
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1933
and if now it be a hard matter to conquer one or two sinnes, what will it bee to fight against a hundred? and if it bee so hard a matter to breake and subdue the corruption of one or two yeares sinnes,
and if now it be a hard matter to conquer one or two Sins, what will it be to fight against a hundred? and if it be so hard a matter to break and subdue the corruption of one or two Years Sins,
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1934
how hard will it be to ouercome the sins of Childhood, youth, & middle age? & it is a hard thing to leaue that custome which a man hath beene inured vnto all his daies, he will be as loath to part with his sins,
how hard will it be to overcome the Sins of Childhood, youth, & middle age? & it is a hard thing to leave that custom which a man hath been inured unto all his days, he will be as loath to part with his Sins,
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1935
as his sinnes are to part with him;
as his Sins Are to part with him;
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1936
who will then be perswaded to beleeue, vnlesse hee be a madd man, that the offence encreasing, the pardon may easily bee obtained? The Wiseman telleth vs, that an old inueterate disease troubleth the Physitian,
who will then be persuaded to believe, unless he be a mad man, that the offence increasing, the pardon may Easily be obtained? The Wiseman Telleth us, that an old inveterate disease Troubles the physician,
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1937
and shall we thinke that old sinnes will not be troublesome to get pardoned in old age? for then sinnes although they are great and horrible, when as they are come into a custome, are thought to be no sinnes,
and shall we think that old Sins will not be troublesome to get pardoned in old age? for then Sins although they Are great and horrible, when as they Are come into a custom, Are Thought to be no Sins,
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or at least very little ones:
or At least very little ones:
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1939
wee see that old men which haue trifled away their dayes in the practice of sinne, in their old age begin to bee wilful and peruerse,
we see that old men which have trifled away their days in the practice of sin, in their old age begin to be wilful and perverse,
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1940
and so hate to be reformed;
and so hate to be reformed;
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1941
and experience shewes how hard a thing it is to reclame an old Swearer, an old Vsurer, or an old Lecher:
and experience shows how hard a thing it is to reclaim an old Swearer, an old Usurer, or an old Lecher:
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1942
how hard a thing it is to reclame one that is dyed in graine in his sinnes,
how hard a thing it is to reclaim one that is died in grain in his Sins,
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1943
and the lust of their vices are so rooted and fixed in the bones and marrow of their soules,
and the lust of their vices Are so rooted and fixed in the bones and marrow of their Souls,
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1944
and so are ready to lie downe with them in the graue.
and so Are ready to lie down with them in the graven.
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1945
But yet suppose for all this, thou maist repent in old age, yet what a deale of time hast thou lost,
But yet suppose for all this, thou Mayest Repent in old age, yet what a deal of time haste thou lost,
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1946
while thou hast liued in thy sinnes? what a deale of comfort mightst thou haue had if thou hadst spent thy time in the practice of Pietie? and what a patterne of vertue mightst thou haue beene to young men,
while thou hast lived in thy Sins? what a deal of Comfort Mightest thou have had if thou Hadst spent thy time in the practice of Piety? and what a pattern of virtue Mightest thou have been to young men,
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1947
and to haue caused them by thy example to feare the Lord in the dayes of their youth?
and to have caused them by thy Exampl to Fear the Lord in the days of their youth?
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1948
Againe, how vnequall and indiscreet a thing is it to reserue old age for repentance? were it not vnsit,
Again, how unequal and indiscreet a thing is it to reserve old age for Repentance? were it not vnsit,
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or very foolish, if a man had many great and weighty burthens to be carried a long and tedious iourney,
or very foolish, if a man had many great and weighty burdens to be carried a long and tedious journey,
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and had many strong and lusty Horses to carry them, yet should lay all the burdens vpon one,
and had many strong and lusty Horses to carry them, yet should lay all the burdens upon one,
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and the weakest, and poorest horse, which is scarce able to goe, how foolish a thing were this? such is their folly that doe cast the burden of their repentance vpon their old age, sparing their youth and middle age,
and the Weakest, and Poorest horse, which is scarce able to go, how foolish a thing were this? such is their folly that do cast the burden of their Repentance upon their old age, sparing their youth and middle age,
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and letting them goe empty which were farre more fit then old age, which is scarce able to beare it selfe.
and letting them go empty which were Far more fit then old age, which is scarce able to bear it self.
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Againe, how vniust a thing it is to serue the world, the flesh, and the deuill with our Summer and best dayes,
Again, how unjust a thing it is to serve the world, the Flesh, and the Devil with our Summer and best days,
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1954
and to offer our old, lame and decrepit age vnto God? The Lord charged his people that they should not haue two manner of waights, a great and a small to measure by,
and to offer our old, lame and decrepit age unto God? The Lord charged his people that they should not have two manner of weights, a great and a small to measure by,
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1955
and how dare any man haue two vnequall measures in his liue, one so great for the Deuill, the flesh,
and how Dare any man have two unequal measures in his live, one so great for the devil, the Flesh,
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1956
and the world, as if they were our friends, and the other so short for God,
and the world, as if they were our Friends, and the other so short for God,
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as if he were our enemy? thus we see how vnequall a thing it is,
as if he were our enemy? thus we see how unequal a thing it is,
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and how hard a thing it is to deferre the taking care for our soules vntill sicknes or old age,
and how hard a thing it is to defer the taking care for our Souls until sickness or old age,
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and how difficult then it is to seeke the Lord, and to make vp our peace with him;
and how difficult then it is to seek the Lord, and to make up our peace with him;
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Let vs therefore remember the counsell of the Wiseman, to remember our Creator in the dayes of our youth; and the rather,
Let us Therefore Remember the counsel of the Wiseman, to Remember our Creator in the days of our youth; and the rather,
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1. Because our liues are vncertaine, therefore they are compared to a Pilgrime, to a Weauers shuttle, to the flower of the Grasse, to smoake, to a Vapour, to a Bubble, to a dreame that is ended before it bee well begun.
1. Because our lives Are uncertain, Therefore they Are compared to a Pilgrim, to a Weavers shuttle, to the flower of the Grass, to smoke, to a Vapour, to a Bubble, to a dream that is ended before it be well begun.
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All which shew the shortnesse of our dayes;
All which show the shortness of our days;
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and what need had wee then to spend them in the seruice of God? yet for all this, many (we see) are ready to goe out of the world before they knew wherfore they came into it.
and what need had we then to spend them in the service of God? yet for all this, many (we see) Are ready to go out of the world before they knew Wherefore they Come into it.
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Therefore hee that is well now may be sicke and dead before he is aware:
Therefore he that is well now may be sick and dead before he is aware:
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1965
Herod was well and in health when he began his flourishing Oration, but before the end thereof, Herod was well and in health when he began his flourishing Oration, but before the end thereof,
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and his departure from the people, the Angell of the Lord smote him, and he was eaten vp of wormes;
and his departure from the people, the Angel of the Lord smote him, and he was eaten up of worms;
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by whose fearefull example wee may learne, that if wee deferre our repentance but one day,
by whose fearful Exampl we may Learn, that if we defer our Repentance but one day,
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1968
yea but one houre, death may preuent vs, before wee repent, for no man can tell what dangers a day or an honre may bring forth.
yea but one hour, death may prevent us, before we Repent, for no man can tell what dangers a day or an honre may bring forth.
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2. Because as we haue shewed before, that the longer a man doth defer his repentance, the harder it will be for him to repent, to leaue and forsake his sin;
2. Because as we have showed before, that the longer a man does defer his Repentance, the harder it will be for him to Repent, to leave and forsake his since;
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1970
the naile that is driuen fast in wth a hāmer with many strokes is not easily got out:
the nail that is driven fast in with a hammer with many Strokes is not Easily god out:
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So sin the longer wee nourish it in our bosoms, the harder at last it wil be to master,
So sin the longer we nourish it in our bosoms, the harder At last it will be to master,
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1972
and the weaker we shall be to ouercome it.
and the Weaker we shall be to overcome it.
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1973
If a man haue receiued a deadly wound in his body, hee will not deferre the cure of it to a yeare,
If a man have received a deadly wound in his body, he will not defer the cure of it to a year,
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or a quarter, or a moneth, nay a weeke, but will take the opportunitie of time.
or a quarter, or a Monn, nay a Week, but will take the opportunity of time.
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1975
Are men so carefull to preserue their bodily life? but oh how carelesse are many for their soules, which will post off their repentance to their sicknesse,
are men so careful to preserve their bodily life? but o how careless Are many for their Souls, which will post off their Repentance to their sickness,
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1976
or old age? But let no man so dangerously aduenture to tempt God as to put all to the successe of the last battle, hauing no better weapons then these wherewith so many haue beene foyled.
or old age? But let no man so dangerously adventure to tempt God as to put all to the success of the last battle, having no better weapons then these wherewith so many have been foiled.
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3. If we defer our repentance to the last, we may in the meane time be depriued of the meanes by which God vsually worketh faith and repentance;
3. If we defer our Repentance to the last, we may in the mean time be deprived of the means by which God usually works faith and Repentance;
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that is, the preaching of the Word, which may be tanslated either nationally, or parochially from vs,
that is, the preaching of the Word, which may be tanslated either nationally, or parochially from us,
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and if we neglect the meanes it is presumption for vs to think that God will worke faith and repentance without the means, which being neglected, our comforts are abated, our faith weakned,
and if we neglect the means it is presumption for us to think that God will work faith and Repentance without the means, which being neglected, our comforts Are abated, our faith weakened,
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1980
and the Deuill aduantaged against vs. If therefore we would be assured that our care is good,
and the devil advantaged against us If Therefore we would be assured that our care is good,
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1981
and that wee shall not be depriued of our hope, let vs take the opportunity of time while it is offered vnto vs,
and that we shall not be deprived of our hope, let us take the opportunity of time while it is offered unto us,
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for if it bee offered vs now, who knowes whether it shall bee offered vs againe or no? and the more pauses and delayes wee make, the more vnfit we are to lay hold vpon the meanes hereafter:
for if it be offered us now, who knows whither it shall be offered us again or no? and the more pauses and delays we make, the more unfit we Are to lay hold upon the means hereafter:
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for when Sathan hath so preuailed with men, that he can bring them into a custome of sinne by negligence, carelesnesse,
for when Sathan hath so prevailed with men, that he can bring them into a custom of sin by negligence, carelessness,
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or any thing else, what followes but hardnesse of heart, and what followes hardnesse of heart but impenitency? & so we treasure vp Gods wrath against the day of wrath;
or any thing Else, what follows but hardness of heart, and what follows hardness of heart but impenitency? & so we treasure up God's wrath against the day of wrath;
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1985
this should carefully be laid to heart of all, but especially of those which haue so many lets and hindrances, that they can finde no time to take care for their soules.
this should carefully be laid to heart of all, but especially of those which have so many lets and hindrances, that they can find no time to take care for their Souls.
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1986
If old age make men vnfit to attend a King, as Barzillai tels Dauid, saying, that he was vnfit to doe him seruice;
If old age make men unfit to attend a King, as Barzillai tells David, saying, that he was unfit to do him service;
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1987
how vnfit are all those that deferre the seruing of GOD to their old age, in which many haue as little taste and relish in godlinesse,
how unfit Are all those that defer the serving of GOD to their old age, in which many have as little taste and relish in godliness,
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1988
as euer he had in his meate?
as ever he had in his meat?
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1989
4. We are not sure we shall liue till old age, how fearfull a thing thē is it for vs to defer our conuersion? The Israelites perished while the meate was in their mouthes;
4. We Are not sure we shall live till old age, how fearful a thing them is it for us to defer our conversion? The Israelites perished while the meat was in their mouths;
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and Iobs Children were slaine while they were banquetting in their brothers house; and many we see and heare of are taken away before they are aware:
and Jobs Children were slain while they were banqueting in their Brother's house; and many we see and hear of Are taken away before they Are aware:
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1991
happy then are wee, if wee can learne wisdome by other mens harms; if we could now descend into hell to behold the damned in their torments, frying,
happy then Are we, if we can Learn Wisdom by other men's harms; if we could now descend into hell to behold the damned in their torments, frying,
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and burning in fire and brimstone;
and burning in fire and brimstone;
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If wee should aske them the cause of their misery, one would tell vs he made account to repent him of his sinnes,
If we should ask them the cause of their misery, one would tell us he made account to Repent him of his Sins,
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& make his peace with God when hee was fick: but alas, he dyed suddenly, and now must liue miserably in torments.
& make his peace with God when he was fick: but alas, he died suddenly, and now must live miserably in torments.
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1995
Another, he meant to repent him when hee was old, but he dyed while hee was young;
another, he meant to Repent him when he was old, but he died while he was young;
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1996
All of them would tell vs in effect, that if they were to liue againe, they would prepare for their soules presently.
All of them would tell us in Effect, that if they were to live again, they would prepare for their Souls presently.
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1997
Well, they are gone and past recouery, let vs now while we haue time, and means, & opportunitie, repent,
Well, they Are gone and past recovery, let us now while we have time, and means, & opportunity, Repent,
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1998
& turne vnto the Lord that hee may shew mercie vnto our soules. 5. Late repentance is not so acceptable to God, as the willing seruice of youth.
& turn unto the Lord that he may show mercy unto our Souls. 5. Late Repentance is not so acceptable to God, as the willing service of youth.
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Late repentance is feldome true repentance.
Late Repentance is feldome true Repentance.
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A good deuout Father disputing this point, saith, He that repenteth, and reconcileth himselfe at the last cast,
A good devout Father disputing this point, Says, He that Repenteth, and reconcileth himself At the last cast,
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and passeth hence, I confesse vnto you, that we deny not vnto him what hee desireth, but I dare not say hee went well hence, I doe not presume, I doe not promise, I doe not say, he shall be damned,
and passes hence, I confess unto you, that we deny not unto him what he Desires, but I Dare not say he went well hence, I do not presume, I do not promise, I do not say, he shall be damned,
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neither doe I say, he shall be saued;
neither do I say, he shall be saved;
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but if thou wilt bee assured and freed from doubt, repent while thou art in health;
but if thou wilt be assured and freed from doubt, Repent while thou art in health;
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so runne that thou mayest obtaine, and then thou shalt be sure to bee safe, because thou repentedst at that time when thou mightst haue sinned;
so run that thou Mayest obtain, and then thou shalt be sure to be safe, Because thou repentedst At that time when thou Mightest have sinned;
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but if thou wilt repent when thou canst sinne no longer, thy sinnes haue dismissed thee,
but if thou wilt Repent when thou Canst sin no longer, thy Sins have dismissed thee,
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2006
and not thou them, and if a man leaue sinne when age and weaknesse hinder him from following it, wee must thanke his weaknesse,
and not thou them, and if a man leave sin when age and weakness hinder him from following it, we must thank his weakness,
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2007
and not him, and it is no thanks to mortifie our sinnes, when they are mortified by sicknesse. and not him, and it is no thanks to mortify our Sins, when they Are mortified by sickness.
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2008
True repentance must be voluntary, & performed willingly: therefore let no man tarry so long in sinne as he can;
True Repentance must be voluntary, & performed willingly: Therefore let no man tarry so long in sin as he can;
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2009
for God requireth the liberty of the wil, & he that will not take the time that God giues, it is iust with God that he should seeke for time, which shall be denied;
for God requires the liberty of the will, & he that will not take the time that God gives, it is just with God that he should seek for time, which shall be denied;
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2010
Let vs preuent it, lest we bee preuented by it, wee know in regard of our time, wee haue but a short time to liue,
Let us prevent it, lest we be prevented by it, we know in regard of our time, we have but a short time to live,
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2011
and that short time full of misery, many of vs haue spunne a long thred,
and that short time full of misery, many of us have spun a long thread,
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2012
and so haue set our feet within the gates of death, and many of vs haue trod in the path of old age, in which the Almond flourishes,
and so have Set our feet within the gates of death, and many of us have trod in the path of old age, in which the Almond flourishes,
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2013
& many of our haires are turned white to the haruest of death. Old age is honourable if it be found in the wayes of righteousnesse;
& many of our hairs Are turned white to the harvest of death. Old age is honourable if it be found in the ways of righteousness;
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2014
but if old men be found in the wayes of sinne, ignorance, and prophanenesse, oh how dishonorable are those gray hayres!
but if old men be found in the ways of sin, ignorance, and profaneness, o how dishonourable Are those grey hairs!
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2015
what, an old man a swearer! an old man a Drunkard! an old man a Gamester! an old man a Lyar! an old man a Whoremaster!
what, an old man a swearer! an old man a Drunkard! an old man a Gamester! an old man a Liar! an old man a Whoremaster!
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2016
an old man an ignorant man! oh what a shame is this!
an old man an ignorant man! o what a shame is this!
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2017
Brethren, the Israelites were commanded to gather twice so much Manna the day before their Sabbath as they did any day in the weeke before;
Brothers, the Israelites were commanded to gather twice so much Manna the day before their Sabbath as they did any day in the Week before;
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2018
and should not the gray hoare head that lookes euery day for his last day of mortalitie,
and should not the grey hoar head that looks every day for his last day of mortality,
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2019
and his Sabbath of rest, should not hee I say labour to get twice so much knowledge, pray twice so much, read twice so much,
and his Sabbath of rest, should not he I say labour to get twice so much knowledge, pray twice so much, read twice so much,
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2020
and ponder in his heart the workes of the Lord, of mercy, and of Iustice,
and ponder in his heart the works of the Lord, of mercy, and of justice,
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2021
and grow in the graces of Gods Spirit, that they may shew themselues patternes of all goodnesse for young men to imitate? the dayes of mans life are threescore yeares and ten, sayes Moses the Man of God;
and grow in the graces of God's Spirit, that they may show themselves patterns of all Goodness for young men to imitate? the days of men life Are threescore Years and ten, Says Moses the Man of God;
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2022
but oh the carelesnesse of many!
but o the carelessness of many!
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2023
which haue passed this age, and though death stand at the doore, yet they will not beleeue it.
which have passed this age, and though death stand At the door, yet they will not believe it.
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2024
It is said of Ephraim, that gray hayres were vpon him, yet he knew it not;
It is said of Ephraim, that grey hairs were upon him, yet he knew it not;
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2025
he had markes of death vpon his face, and hayre, yet would still bee young;
he had marks of death upon his face, and hair, yet would still be young;
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2026
and what was said of Ephraim may iustly bee said of many old men in our dayes, whose windowes grow dimme, whose sight faile,
and what was said of Ephraim may justly be said of many old men in our days, whose windows grow dim, whose sighed fail,
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2027
and they bend downward to their long home, and yet they consider not their latter end,
and they bend downward to their long home, and yet they Consider not their latter end,
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2028
therefore they fall miserably, and many die fearfully.
Therefore they fallen miserably, and many die fearfully.
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2029
Oh consider this all yee that forget God! oh how soure and stinking are the dregs of sinne and prophanenesse of old men in the sight of God! as old men are to repent betime,
O Consider this all ye that forget God! o how sour and stinking Are the dregs of sin and profaneness of old men in the sighed of God! as old men Are to Repent betime,
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so are young men, they are to remember their Creator in the dayes of their youth;
so Are young men, they Are to Remember their Creator in the days of their youth;
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2031
for it is needfull to begin betimes, because they haue much worke to doe, and they haue no lease of their liues, time and tide stayeth not:
for it is needful to begin betimes, Because they have much work to do, and they have no lease of their lives, time and tide stays not:
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2032
therefore all of vs while it is called to day, hearkē and obey, for betweene old men,
Therefore all of us while it is called to day, harken and obey, for between old men,
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2033
& yong men there is little difference; old men goe to death, and death comes to young men;
& young men there is little difference; old men go to death, and death comes to young men;
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2034
therefore as all men must die, all must labour to get their soules saued.
Therefore as all men must die, all must labour to get their Souls saved.
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2035
For it is a iust thing with God that he should contemne that man in his death, which contemned God Almighty in his life;
For it is a just thing with God that he should contemn that man in his death, which contemned God Almighty in his life;
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2036
therefore let vs not deferre this needfull worke, but presently set vpon it while wee haue time,
Therefore let us not defer this needful work, but presently Set upon it while we have time,
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2037
and while it is called to day, for it may bee to morrow may be too late;
and while it is called to day, for it may be to morrow may be too late;
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& Gods mercy being abused, he is a consuming fire: and therefore it will be a most fearfull thing to fall into his hands.
& God's mercy being abused, he is a consuming fire: and Therefore it will be a most fearful thing to fallen into his hands.
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Ob. Oh but God is a God of mercie, and he shewed mercy vnto the Theefe at the last houre,Ob. O but God is a God of mercy, and he showed mercy unto the Thief At the last hour,
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2040
and therefore I doubt not but he will also shew mercy vnto me.
and Therefore I doubt not but he will also show mercy unto me.
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A. It is true indeed, God is a God of mercy, full of compassion, and his tender mercies are ouer all his workes, A. It is true indeed, God is a God of mercy, full of compassion, and his tender Mercies Are over all his works,
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yea, hee is rich in mercy, and therefore thou thinkst his mercy will bee as great to thee,
yea, he is rich in mercy, and Therefore thou Thinkest his mercy will be as great to thee,
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2043
as it was to the Theefe vpon the Crosse;
as it was to the Thief upon the Cross;
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This was a rare example of Christs mercy, and cannot be applied to any particular man,
This was a rare Exampl of Christ mercy, and cannot be applied to any particular man,
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2045
because the promises of mercy doe ioyne the meanes and end together. Therefore we cannot deny, but that as God is mercifull, so also he is iust,
Because the promises of mercy do join the means and end together. Therefore we cannot deny, but that as God is merciful, so also he is just,
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2046
and Iustice and Mercy cannot dispence one with another. God deales with man, as Physitians deale with their Patients;
and justice and Mercy cannot dispense one with Another. God deals with man, as Physicians deal with their Patients;
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2047
wee see many learned Physitians sometimes giue ouer their Patients, not for that they want skill,
we see many learned Physicians sometime give over their Patients, not for that they want skill,
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2048
but because they see them incurable:
but Because they see them incurable:
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2049
so thou that posts off, and defers thy repentance, and care for the saluation of thy soule till the last gaspe,
so thou that posts off, and defers thy Repentance, and care for the salvation of thy soul till the last gasp,
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2050
if thou bee damned, it is not because the Lord wants mercy, but because thou art dead in thy sinnes,
if thou be damned, it is not Because the Lord Wants mercy, but Because thou art dead in thy Sins,
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2051
and past recouery, and so the mercy of the Lord can doe thee no good: thou remainest in thy impenitency, hardnesse of heart, and vnbeliefe.
and past recovery, and so the mercy of the Lord can do thee no good: thou remainest in thy impenitency, hardness of heart, and unbelief.
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2052
The Apostle tels the beleeuing Romanes that God is able to graft the Iewes into the true Oliue plant againe,
The Apostle tells the believing Romans that God is able to grafted the Iewes into the true Olive plant again,
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2053
if they doe not continue in their vnbeliefe;
if they do not continue in their unbelief;
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2054
Intimating vnto vs that God is not able to shew mercy vnto vnbeleeuing and vnrepentant wretches,
Intimating unto us that God is not able to show mercy unto unbelieving and unrepentant wretches,
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2055
so long as they continue in vnbelife.
so long as they continue in unbelief.
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2056
See therefore what thou art like to gaine by this rare exāple of the Lords mercie, shewed vnto the theefe vpon the Crosse.
See Therefore what thou art like to gain by this rare Exampl of the lords mercy, showed unto the thief upon the Cross.
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2057
But because this is the strong hold wherein many desperate wretches hide themselues, wee will therefore by the light of Gods Word diue into this example,
But Because this is the strong hold wherein many desperate wretches hide themselves, we will Therefore by the Light of God's Word dive into this Exampl,
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2058
and weigh euery circumstance in it, and what we discouer, we will plainely set downe,
and weigh every circumstance in it, and what we discover, we will plainly Set down,
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2059
and shew what rockes and shelues lye in this harbour, and how dangerous it is to cast Anchor here ▪ & hauing found out the danger, wee will hang out a bloody Flagge, which may threaten death and destruction to all that seeke to harbour vpon this sandy foundation.
and show what Rocks and shelves lie in this harbour, and how dangerous it is to cast Anchor Here ▪ & having found out the danger, we will hang out a bloody Flag, which may threaten death and destruction to all that seek to harbour upon this sandy Foundation.
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2060
Tell me not therfore of the Theefe vpon the Crosse, for of two theeues one was damned,
Tell me not Therefore of the Thief upon the Cross, for of two thieves one was damned,
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2061
though hee saw the repentance of his fellow, & heard Christs gratious promise, yet for all this he repented not;
though he saw the Repentance of his fellow, & herd Christ gracious promise, yet for all this he repented not;
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2062
Why doe we not bring him for a patterne, and apply it to our selues,
Why do we not bring him for a pattern, and apply it to our selves,
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2063
and say, Might not this be our case, which haue put off our repentence vnto the last? Here is a Theefe against a Theefe, the one is saued and the other damned:
and say, Might not this be our case, which have put off our Repentance unto the last? Here is a Thief against a Thief, the one is saved and the other damned:
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2064
that this theefe was saued was a miracle, & miracles were no miracles if they were common;
that this thief was saved was a miracle, & Miracles were no Miracles if they were Common;
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2065
Wee haue of this rare mercy of GOD one example, that no man should despaire; and but one example that no man should presume.
we have of this rare mercy of GOD one Exampl, that no man should despair; and but one Exampl that no man should presume.
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1. This is a rare example without any promise of God, if that thou canst shew a promise that thou shalt repent at the last houre of thy life;
1. This is a rare Exampl without any promise of God, if that thou Canst show a promise that thou shalt Repent At the last hour of thy life;
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2067
but if thou canst not, then thou promisest that to thy selfe, which God neuer promised to giue thee.
but if thou Canst not, then thou promisest that to thy self, which God never promised to give thee.
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2. Againe, this was a worke of wonder, and euery way miraculous, for Christ was hereby pleased to honour the ignominy of his Crosse,
2. Again, this was a work of wonder, and every Way miraculous, for christ was hereby pleased to honour the ignominy of his Cross,
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2069
and to manifest his power in his greatest humiliation, his cruell enemies raged, and blasphemed;
and to manifest his power in his greatest humiliation, his cruel enemies raged, and blasphemed;
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2070
his stripes and wounds shewed him to be but a mortall and despised man, and his Disciples despairing after so many miracles,
his stripes and wounds showed him to be but a Mortal and despised man, and his Disciples despairing After so many Miracles,
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2071
whether he were the promised Messiah or no;
whither he were the promised Messiah or no;
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2072
therfore our blessed Sauiour to manifest his power, and to shew that hee was the Lord of life and death, was pleased to shew mercy to this poore wretch, that hee might acknowledge that which his Disciples beleeued not, or at least-wise doubted of:
Therefore our blessed Saviour to manifest his power, and to show that he was the Lord of life and death, was pleased to show mercy to this poor wretch, that he might acknowledge that which his Disciples believed not, or At leastwise doubted of:
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therfore this miracle is placed among the wonderful workes of God, raising the dead, & darkening the Sunne.
Therefore this miracle is placed among the wondered works of God, raising the dead, & darkening the Sun.
av d n1 vbz vvn p-acp dt j n2 pp-f np1, vvg dt j, cc vvg dt n1.
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3. This was but one particular instance, & therefore it is no sure arguing from a particular example vnto a generall cause,
3. This was but one particular instance, & Therefore it is no sure arguing from a particular Exampl unto a general cause,
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and from an extraordinary example to draw an ordinary; one Swallow wee vse to say, doth not make Summer;
and from an extraordinary Exampl to draw an ordinary; one Swallow we use to say, does not make Summer;
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all the Scriptures doe not afford such another example, and therefore to presume vpon this shadowy hope, is all one as if some madd man should hope that his horse would speake English,
all the Scriptures do not afford such Another Exampl, and Therefore to presume upon this shadowy hope, is all one as if Some mad man should hope that his horse would speak English,
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because Balaams Asse once expostulated the case with his Master; or because once the Israelites went through the Red Sea, and were not drowned;
Because Balaams Ass once expostulated the case with his Master; or Because once the Israelites went through the Read Sea, and were not drowned;
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Once Daniel was cast into the Lyons Den, and was preserued;
Once daniel was cast into the Lyons Den, and was preserved;
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And the three Children were cast into the firy furnace, and were not hurt, but we are so worldly wise as that wee will not trie conclusions herein;
And the three Children were cast into the firy furnace, and were not hurt, but we Are so worldly wise as that we will not try conclusions herein;
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why then should we rest on the other? for if once the Prince pardoneth a condemned Malefactor,
why then should we rest on the other? for if once the Prince Pardoneth a condemned Malefactor,
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when the halter was about his necke, and he ready to be turned off;
when the halter was about his neck, and he ready to be turned off;
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is it safe then for euery Malefactor to trust to that? Our Lord Iesus being now to goe into his Kingdome, pardoned a great offender,
is it safe then for every Malefactor to trust to that? Our Lord Iesus being now to go into his Kingdom, pardoned a great offender,
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as Princes vse to doe at their Coronation; were it safe, and a worldly wise part for a man to commit a robbery,
as Princes use to do At their Coronation; were it safe, and a worldly wise part for a man to commit a robbery,
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and to expect a Coronation betweene the fact and his execution.
and to expect a Coronation between the fact and his execution.
cc pc-acp vvi dt n1 p-acp dt n1 cc po31 n1.
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4. This was a work of Christs Diuine power, which could command and worke grace, which none now can giue.
4. This was a work of Christ Divine power, which could command and work grace, which none now can give.
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5. The case of this theef & many desperate wretches now a daies is not one and the same;
5. The case of this thief & many desperate wretches now a days is not one and the same;
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hee had neuer grace offered him, nor neuer heard of Christ till now, for if he had, he would not haue beene the last among the Apostles, which is before them in heauen;
he had never grace offered him, nor never herd of christ till now, for if he had, he would not have been the last among the Apostles, which is before them in heaven;
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but it is probable hee was a Romane, and neuer had any knowledg of Christ before,
but it is probable he was a Roman, and never had any knowledge of christ before,
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but thou hast heard of Christ, and despised, and reiected the meanes which he hath appointed for thy saluation;
but thou hast herd of christ, and despised, and rejected the means which he hath appointed for thy salvation;
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then what hope canst thou haue to bee saued? or what comfort canst thou take in this example? Lay all these circumstances together,
then what hope Canst thou have to be saved? or what Comfort Canst thou take in this Exampl? Lay all these Circumstances together,
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and see if hee bee a fit patterne for thee to imitate, and if thou wilt needes make him a patterne,
and see if he be a fit pattern for thee to imitate, and if thou wilt needs make him a pattern,
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then when Christ comes again to be crucified vpon the Crosse, and thou bee a theefe,
then when christ comes again to be Crucified upon the Cross, and thou be a thief,
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and neuer heard of Christ in thy life, then maist thou expect in such a miraculous manner to bee saued.
and never herd of christ in thy life, then Mayest thou expect in such a miraculous manner to be saved.
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But if wee will make a right vse of the mercy of God, let vs rather be led by it to repentance,
But if we will make a right use of the mercy of God, let us rather be led by it to Repentance,
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then any way to bee setled in security;
then any Way to be settled in security;
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for what greater iniquitie can there be, then that thy Creator should be contemned of thee,
for what greater iniquity can there be, then that thy Creator should be contemned of thee,
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for which he deserued more to bee loued. for which he deserved more to be loved.
p-acp r-crq pns31 vvd av-dc pc-acp vbi vvn.
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But to conclude this point, it is a double shame and sinne for old mē to put off their conuersion,
But to conclude this point, it is a double shame and sin for old men to put off their conversion,
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and to bee of an vncleane life, or ignorant in matters concerning their saluation;
and to be of an unclean life, or ignorant in matters Concerning their salvation;
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for the nearer wee draw to Canaan, the further wee should be from Aegypt, otherwise it may come to passe in Gods iust iudgement, that he shall sweare we shall neuer enter into his rest.
for the nearer we draw to Canaan, the further we should be from Egypt, otherwise it may come to pass in God's just judgement, that he shall swear we shall never enter into his rest.
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Oh how miserable will it bee for that man when hee comes to the very point of time,
O how miserable will it be for that man when he comes to the very point of time,
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when Gods Children shal enter into the spiritual rest, then he to be cast down into vtter darknesse, where shall bee weeping, wailing,
when God's Children shall enter into the spiritual rest, then he to be cast down into utter darkness, where shall be weeping, wailing,
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and gnashing of teeth, for the longer that God in mercie, expecteth thy a mendment,
and gnashing of teeth, for the longer that God in mercy, Expects thy a mendment,
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so much the more grieuously will hee punish thee if thou neglect it? Oh consider this all yee that forget GOD, for by this deferring of our repentance,
so much the more grievously will he Punish thee if thou neglect it? O Consider this all ye that forget GOD, for by this deferring of our Repentance,
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and putting off the time of our saluation wee sinne three wayes; 1. Against God. 2. Against the Saints. 3. Against our owne soules.
and putting off the time of our salvation we sin three ways; 1. Against God. 2. Against the Saints. 3. Against our own Souls.
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We will indeauour to make all this good.
We will endeavour to make all this good.
pns12 vmb n1 pc-acp vvi d d j.
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1. Hereby we sinne against God, because wee dally with him, and abuse his patience, putting that day far off which may come in a moment,
1. Hereby we sin against God, Because we dally with him, and abuse his patience, putting that day Far off which may come in a moment,
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if the Lord doe but withdraw our breath from vs.
if the Lord do but withdraw our breath from us
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2. By deferring of the care for the saluation of our soules we sinne against the Saints,
2. By deferring of the care for the salvation of our Souls we sin against the Saints,
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because we depriue them of that company, comfort, and profit which they might haue of vs,
Because we deprive them of that company, Comfort, and profit which they might have of us,
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and wee of them, for herein standeth the Communion of the Saints, in hauing a fellowfeeling of one anothers miseries, comforting them in their griefes, strengthning them in their infirmities, helping them in their wants, by endeuouring to beare one anothers burthen,
and we of them, for herein Stands the Communion of the Saints, in having a Fellowfeeling of one another's misery's, comforting them in their griefs, strengthening them in their infirmities, helping them in their Wants, by endeavouring to bear one another's burden,
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and by encouraging them in the faith and power of grace wch they haue receiued.
and by encouraging them in the faith and power of grace which they have received.
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3. And lastly wee sinne against our owne soules in putting them vpon such an vncertaine & doubtfull aduenture, in not prouiding mercy before they are plunged into those desperate streights,
3. And lastly we sin against our own Souls in putting them upon such an uncertain & doubtful adventure, in not providing mercy before they Are plunged into those desperate straights,
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and then it is iust with God to let our consciences flie in our faces as a iust reuenge for our former carelesnesse in neglecting the meanes of our saluation.
and then it is just with God to let our Consciences fly in our faces as a just revenge for our former carelessness in neglecting the means of our salvation.
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Ob. Oh but may some say, that seruant in the Gospell which was hired at the eleuenth houre receiued the same reward that those receiued which came in at the third, sixt, and ninth houre? Ob. O but may Some say, that servant in the Gospel which was hired At the Eleventh hour received the same reward that those received which Come in At the third, sixt, and ninth hour?
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Answ. Thou that thinkest thou maist repent at the last houre, how doest thou know that thou shalt come to the eleuenth houre? maist thou not be cut off in thy youth,Answer Thou that Thinkest thou Mayest Repent At the last hour, how dost thou know that thou shalt come to the Eleventh hour? Mayest thou not be Cut off in thy youth,
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& so perish before thou art aware? then why should thou lose thy time,
& so perish before thou art aware? then why should thou loose thy time,
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and what answere canst thou make to GOD for the neglect thereof? It is lamentable to consider, that though nothing be more precious then time,
and what answer Canst thou make to GOD for the neglect thereof? It is lamentable to Consider, that though nothing be more precious then time,
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yet nothing is more basely accounted of? The dayes of saluation passe away, and no man regardeth it;
yet nothing is more basely accounted of? The days of salvation pass away, and no man Regardeth it;
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no man considereth that his time which will neuer returne againe doth perish from him.
no man Considereth that his time which will never return again does perish from him.
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2. From parabolicall diuinity we cannot ground sound arguments, because many times we may misse of the sense and intent of them,
2. From parabolical divinity we cannot ground found Arguments, Because many times we may miss of the sense and intent of them,
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& so cannot infer such conclusions from them, as that we may build our faith vpon them.
& so cannot infer such conclusions from them, as that we may built our faith upon them.
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3. In Parables we must obserue the scope and maine end wherefore they were propounded, else wee may draw much blood from them in stead of wholesome food.
3. In Parables we must observe the scope and main end Wherefore they were propounded, Else we may draw much blood from them in stead of wholesome food.
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The scope and maine end of this Parable is to shew, that eternall life is the free gift of God without any merit or desert of man;
The scope and main end of this Parable is to show, that Eternal life is the free gift of God without any merit or desert of man;
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and tha• some men are called sooner, some later, yet they that are called at the last houre may be saued as well as those which are called at the first;
and tha• Some men Are called sooner, Some later, yet they that Are called At the last hour may be saved as well as those which Are called At the First;
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for an old man which hath wanted the meanes all the daies of his life, may when the means is offered him, comfortably lay hold of euerlasting saluation;
for an old man which hath wanted the means all the days of his life, may when the means is offered him, comfortably lay hold of everlasting salvation;
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else God would neuer haue enioyned man to craue the remission of his sinnes, if hee had no purpose to grant it.
Else God would never have enjoined man to crave the remission of his Sins, if he had no purpose to grant it.
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2. This Parable doth fully answere this obiection, in shewing that those which were hired at the eleuenth houre, came as soone as they were called;
2. This Parable does Fully answer this objection, in showing that those which were hired At the Eleventh hour, Come as soon as they were called;
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if they had beene called at the third, sixt, or ninth houre, no doubt but they would haue come:
if they had been called At the third, sixt, or ninth hour, no doubt but they would have come:
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therefore this example will not iustifie them that are called at all houres, early and late, and yet will not come.
Therefore this Exampl will not justify them that Are called At all hours, early and late, and yet will not come.
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3. This Parable shewes, that the housholder went out early in the morning to hire labourers,
3. This Parable shows, that the householder went out early in the morning to hire labourers,
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therefore God expects that we should come in at the first houre, and begin our repentance betimes,
Therefore God expects that we should come in At the First hour, and begin our Repentance betimes,
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and if wee doe not come when God cals, it is questionable whether we shall receiue repentance to come at last.
and if we do not come when God calls, it is questionable whither we shall receive Repentance to come At last.
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And though God haue promised pardon to him that repenteth: yet hath hee neuer promised repentance to him that continueth in his sinnes;
And though God have promised pardon to him that Repenteth: yet hath he never promised Repentance to him that Continueth in his Sins;
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neither is it in any mans power to repent when he will.
neither is it in any men power to Repent when he will.
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Thus brethren by Gods mercy we haue beaten the presumptuous sinners out of their strong holds;
Thus brothers by God's mercy we have beaten the presumptuous Sinners out of their strong holds;
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what remaines now, but that euery one of vs enter into examination of his heart,
what remains now, but that every one of us enter into examination of his heart,
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and bewaile the losse of his time mispent, and now labour to make vp his peace with God, that the Lord may haue mercy vpon his soule;
and bewail the loss of his time Mis-spent, and now labour to make up his peace with God, that the Lord may have mercy upon his soul;
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else what is a man profited if hee gaine the whole world and lose his soule.
Else what is a man profited if he gain the Whole world and loose his soul.
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Seeing the soule is so excellent;
Seeing the soul is so excellent;
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wee must haue principall care to auoid those euils that may endanger it, and to vse those meanes whereby it may be saued.
we must have principal care to avoid those evils that may endanger it, and to use those means whereby it may be saved.
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The things then which are dangerous to the soule may be couched vnder these two heads;
The things then which Are dangerous to the soul may be couched under these two Heads;
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as there are two wayes of destroying the body, so are there likewise two wayes of destroying the soule:
as there Are two ways of destroying the body, so Are there likewise two ways of destroying the soul:
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The first is positiue, by offering violence to it. The second priuatiue, by withholding the meanes of preseruation of it.
The First is positive, by offering violence to it. The second privative, by withholding the means of preservation of it.
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Sin is that which offers violence to the soule; sin is like leauen that will leauen the whole lump;
since is that which offers violence to the soul; since is like leaven that will leaven the Whole lump;
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& like poisō that wil corrupt the whole bodie, by obscuring the Will, and Vnderstanding, and by disturbing the faculties of the soule, and body.
& like poison that will corrupt the Whole body, by obscuring the Will, and Understanding, and by disturbing the faculties of the soul, and body.
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The deuill as a strong armed man, keepes rule in that soule which is held vnder the slauery of sinne.
The Devil as a strong armed man, keeps Rule in that soul which is held under the slavery of sin.
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Sinne though it be delightsome in the committing, yet it breedeth a worme in the conscience, which perpetually vexeth it with endlesse woe,
Sin though it be delightsome in the committing, yet it breeds a worm in the conscience, which perpetually vexes it with endless woe,
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and remaineth when the pleasure is gone. All the itching delight of sinne is soone at an end;
and remains when the pleasure is gone. All the itching delight of sin is soon At an end;
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but it leaueth bitter foot-steps in the soule; euery sinne doth wound and kill the soule.
but it Leaveth bitter footsteps in the soul; every sin does wound and kill the soul.
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We vse to say, we wil not buy gold too deare;
We use to say, we will not buy gold too deer;
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why then are we so foolish as to buy the pleasures of sinne at so high a rate,
why then Are we so foolish as to buy the pleasures of sin At so high a rate,
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as the losse of our soule? When the Fish hath swallowed the Hooke, had she not been better without the bait? so whē our soules are lost,
as the loss of our soul? When the Fish hath swallowed the Hook, had she not been better without the bait? so when our Souls Are lost,
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how much better had it beene for vs neuer to haue tasted of the pleasures of sinne? If then we would haue our soules saued, we must bee carefull to expell and cast out sinne by vnfeigned repentance.
how much better had it been for us never to have tasted of the pleasures of sin? If then we would have our Souls saved, we must be careful to expel and cast out sin by unfeigned Repentance.
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We see men will subdue their appetites, and defraud themselues of many things nature desires for bodily health;
We see men will subdue their appetites, and defraud themselves of many things nature Desires for bodily health;
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and shall we doe nothing for the saluation of our soules?
and shall we do nothing for the salvation of our Souls?
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Now then seeing wee haue found a way to remoue our sinne, and to obtaine of our Physitian a purgation to cure our soares, which is repentance,
Now then seeing we have found a Way to remove our sin, and to obtain of our physician a purgation to cure our soars, which is Repentance,
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then why doe we delay to get that which will bee our cure, and why doe not we seeke the Lord while he may be found? for else it may happen, That hee which putteth off his repentance vntill the time of age,
then why do we Delay to get that which will be our cure, and why do not we seek the Lord while he may be found? for Else it may happen, That he which putteth off his Repentance until the time of age,
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or day of death, in stead of mercy may finde iudgement.
or day of death, in stead of mercy may find judgement.
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Therefore let vs sow our seed while it is seed time, and set forward to saile while the Sea will serue;
Therefore let us sow our seed while it is seed time, and Set forward to sail while the Sea will serve;
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for it may bee it will bee too late to begin our iourney when the Sunne sets,
for it may be it will be too late to begin our journey when the Sun sets,
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and to hoise vp our sayle when the tempest ariseth; to sow our seed when we should reape our corne; and to hoist up our sail when the tempest arises; to sow our seed when we should reap our corn;
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& to repent when we lie a dying, and to doe good when we are dead.
& to Repent when we lie a dying, and to do good when we Are dead.
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One thing I lament saith a holy Father, and I feare another; the first is my sinnes, the second is Gods iudgements seat, bewaile therefore thy sins,
One thing I lament Says a holy Father, and I Fear Another; the First is my Sins, the second is God's Judgments seat, bewail Therefore thy Sins,
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and lament thy iniquitie, so shalt thou shunne those tormenting torments, where the tormentors are neuer wearie,
and lament thy iniquity, so shalt thou shun those tormenting torments, where the tormentors Are never weary,
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nor the tormented shall euer dye;
nor the tormented shall ever die;
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Therefore while it is called to day harden not thy heart, but breake off thy sinne by true repentance.
Therefore while it is called to day harden not thy heart, but break off thy sin by true Repentance.
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Hast thou therefore bin a drunkard? now learn sobrietie: Hast thou beene intemperate? now embrace chastity:
Hast thou Therefore been a drunkard? now Learn sobriety: Hast thou been intemperate? now embrace chastity:
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Hast thou beene malicious? now shew charitie: Hast thou beene proud? now bee humble;
Hast thou been malicious? now show charity: Hast thou been proud? now be humble;
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labour now to get the life of grace into thy soule;
labour now to get the life of grace into thy soul;
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which must be done by the amendment of thy life, and by forsaking of thy sinnes;
which must be done by the amendment of thy life, and by forsaking of thy Sins;
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for regeneration beginneth at repentance, and repentance at the leauing and forsaking of sinne. Trie and examine thy selfe then whether thou hast forsaken sin or no;
for regeneration begins At Repentance, and Repentance At the leaving and forsaking of sin. Try and examine thy self then whither thou hast forsaken since or no;
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if thou hast not bridled thy tongue from bitter, and blasphemous speeches;
if thou hast not bridled thy tongue from bitter, and blasphemous Speeches;
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if thou hast not taught thy hands to worke without deceit, and brought thy heart to pray without hypocrisie,
if thou hast not taught thy hands to work without deceit, and brought thy heart to pray without hypocrisy,
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and doe to thy neighbour as thou wouldest haue thy neighbor doe to thee; thou hast not yet forsaken thy sinne, but remainest still in the gall of bitternesse,
and do to thy neighbour as thou Wouldst have thy neighbour do to thee; thou hast not yet forsaken thy sin, but remainest still in the Gall of bitterness,
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and so hast neglected thy soules health.
and so hast neglected thy Souls health.
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2. The second way of losing the soule is by withholding from it the meanes of preseruation.
2. The second Way of losing the soul is by withholding from it the means of preservation.
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Thus those hazzard their saluation that despise, and contemne the powerfull preaching of the Word of God,
Thus those hazard their salvation that despise, and contemn the powerful preaching of the Word of God,
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and so by putting from them the Word of GOD, they iudge themselues vnworthy of eternal life.
and so by putting from them the Word of GOD, they judge themselves unworthy of Eternal life.
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Thus also many hazzard their saluation by neglecting of prayer, and are carelesse in the duties of mortification.
Thus also many hazard their salvation by neglecting of prayer, and Are careless in the duties of mortification.
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Seeing then the soule is so excellent, and may be lost, then let it be euery ones care to get it saued in the day of the Lord.
Seeing then the soul is so excellent, and may be lost, then let it be every ones care to get it saved in the day of the Lord.
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To this end labour to keepe faith and a good Conscience in all thy wayes, for faith doth apply, and put on Christ;
To this end labour to keep faith and a good Conscience in all thy ways, for faith does apply, and put on christ;
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now if Christ be put on by faith, then he is a most glorious garment to couer all our filthy nakednesse out of Gods sight,
now if christ be put on by faith, then he is a most glorious garment to cover all our filthy nakedness out of God's sighed,
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and an armour of proofe to defend, and protect vs from all dangers of our soules, and of our bodies.
and an armour of proof to defend, and Pact us from all dangers of our Souls, and of our bodies.
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A good Conscience is a sweet comfort in al troubles;
A good Conscience is a sweet Comfort in all Troubles;
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If then we can reioyce in the testimony of a good Conscience, wee are in a happy condition.
If then we can rejoice in the testimony of a good Conscience, we Are in a happy condition.
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Be conuersant in the Scriptures, let the Word of GOD dwell plentiously in thee;
Be conversant in the Scriptures, let the Word of GOD dwell plenteously in thee;
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this will be as great a comfort vnto thee in al thy afflictiōs, as euer it was vnto Dauid in his troubles. Be feruent in prayer;
this will be as great a Comfort unto thee in all thy afflictions, as ever it was unto David in his Troubles. Be fervent in prayer;
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begin the day with calling vpon Gods name, and praising him for all the mercies thou hast receiued;
begin the day with calling upon God's name, and praising him for all the Mercies thou hast received;
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and at night let prayer bee a Key to locke thee vp vnder the protection of the Almightie.
and At night let prayer be a Key to lock thee up under the protection of the Almighty.
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Ioyne thy selfe in societie with those that feare God; they can teach thee by their experience, and direct thee in the wayes of Godlinesse;
Join thy self in society with those that Fear God; they can teach thee by their experience, and Direct thee in the ways of Godliness;
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and labour to exhort one another to continue constantly in the feare of the Lord. Thus if wee doe, we shall redeeme the time for our soules health.
and labour to exhort one Another to continue constantly in the Fear of the Lord. Thus if we do, we shall Redeem the time for our Souls health.
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But alas, how many times haue we come together, and yet haue had no care nor thought to doe one another good, for our soules health;
But alas, how many times have we come together, and yet have had no care nor Thought to do one Another good, for our Souls health;
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but haue spent our time in prophane and Idle talke; letting our tongues loose to discourse of all manner of vanitie?
but have spent our time in profane and Idle talk; letting our tongues lose to discourse of all manner of vanity?
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But oh the miseries of our times, in which there are many which are so farre from helping their brethren in their saluation,
But o the misery's of our times, in which there Are many which Are so Far from helping their brothers in their salvation,
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as that they hinder them, and by their leud examples turne them from the way of godlinesse!
as that they hinder them, and by their lewd Examples turn them from the Way of godliness!
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Our time is short, as we haue heard;
Our time is short, as we have herd;
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and as wee behaue our selues here vpon earth, either in walking in the wayes of godlinesse,
and as we behave our selves Here upon earth, either in walking in the ways of godliness,
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or spending the time in seruing our owne turnes; so shall wee fare euerlastingly in the world to come.
or spending the time in serving our own turns; so shall we fare everlastingly in the world to come.
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Therfore seeing life or death is gained in this world, let vs giue all diligence to make our Calling and Election sure.
Therefore seeing life or death is gained in this world, let us give all diligence to make our Calling and Election sure.
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And seeing our time is but short, let vs learn a point of policy of the Deuill, he knowes his time is but short,
And seeing our time is but short, let us Learn a point of policy of the devil, he knows his time is but short,
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therefore hee doth all the mischiefe he can:
Therefore he does all the mischief he can:
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so let vs on the contrary, knowing our time is short, labour to doe all the good wee can for our soules.
so let us on the contrary, knowing our time is short, labour to do all the good we can for our Souls.
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But if we will still turne the grace of God into wantonnesse by despising the riches of his mercie, in waiting for our repentance and humiliation, we shall at length be turned out of these houses of clay, (wherein we haue liued in much peace) as the most vnworthiest wretches that euer liued,
But if we will still turn the grace of God into wantonness by despising the riches of his mercy, in waiting for our Repentance and humiliation, we shall At length be turned out of these houses of clay, (wherein we have lived in much peace) as the most Unworthiest wretches that ever lived,
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and shall giue a strict account vnto God for all the time and meanes that hee hath vouchsafed vs for our soules good;
and shall give a strict account unto God for all the time and means that he hath vouchsafed us for our Souls good;
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and if wee haue spent our dayes well, then wee shall receiue the reward of the Iust;
and if we have spent our days well, then we shall receive the reward of the Just;
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but if ill, then woe vnto our soules that we haue sinned;
but if ill, then woe unto our Souls that we have sinned;
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for, What is a man profited •f hee gaine the whole world and lose his soule?
for, What is a man profited •f he gain the Whole world and loose his soul?
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And thus hauing finished this small Treatise, I beseech you in the bowels of our Lord Iesus to suffer the words of exhortation,
And thus having finished this small Treatise, I beseech you in the bowels of our Lord Iesus to suffer the words of exhortation,
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and the Lord from heauen giue vs all grace to make vse of it for the saluation of our soules.
and the Lord from heaven give us all grace to make use of it for the salvation of our Souls.
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But I feare I haue wearied your patience with this my tedious discourse, and therefore because it is not lesse commendable for an Orator to end his speech in good time,
But I Fear I have wearied your patience with this my tedious discourse, and Therefore Because it is not less commendable for an Orator to end his speech in good time,
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then to begin with good liking, I will therefore at this time imitate the Roman Oratour;
then to begin with good liking, I will Therefore At this time imitate the Roman Orator;
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Non omnia effundam, vt si saepius dicendum vt erit, semper nouus veniam. Non omnia Effund, vt si Saepius Dicendum vt erit, semper Novus veniam.
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I will be loath to spend all my store at this once, but I will keepe somewhat fresh,
I will be loath to spend all my store At this once, but I will keep somewhat fresh,
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if I shall haue any occasion to come againe.
if I shall have any occasion to come again.
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In the meane time for our farewell, let vs commend each other to the protection of Almightie GOD,
In the mean time for our farewell, let us commend each other to the protection of Almighty GOD,
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and to the Word of his grace, which is able to build vs vp in godlinesse,
and to the Word of his grace, which is able to built us up in godliness,
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and giue vs an inheritance among them that bee sanctified by faith in Christ Iesus our Lord, to whom with the Father,
and give us an inheritance among them that be sanctified by faith in christ Iesus our Lord, to whom with the Father,
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and the Holy Spirit be ascribed, as is due, all honour & glory from this time forth for euermore. Amen. FINIS.
and the Holy Spirit be ascribed, as is due, all honour & glory from this time forth for evermore. Amen. FINIS.
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