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• The Summe of Christianitie. 1. TIMOTH. 3. 16. Without controuersie great is the misterie of godlinesse, which is God manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp into glory.
• The Sum of Christianity. 1. TIMOTHY. 3. 16. Without controversy great is the mystery of godliness, which is God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory.
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•Hen the Apostle Paul had by the preaching of the Gospell planted a Church at Ephesus, and was for like purposes to depart from thence to other places, he left Timothie the Euangelist there aswell to confirme his doctrine and water that he had planted,
•Hen the Apostle Paul had by the preaching of the Gospel planted a Church At Ephesus, and was for like Purposes to depart from thence to other places, he left Timothy the Evangelist there aswell to confirm his Doctrine and water that he had planted,
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as to ordaine ordinarie ministers and officers, who might by continuall teaching, gouerning and prouiding for the poore, keepe that church in good estate,
as to ordain ordinary Ministers and Officers, who might by continual teaching, governing and providing for the poor, keep that Church in good estate,
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& carry the same forward vnto perfection.
& carry the same forward unto perfection.
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Now because Timothie was a young man, the businesse committed vnto him waightie, and his enemies and temptations many and mightie, he writes this Epistle vnto him,
Now Because Timothy was a young man, the business committed unto him weighty, and his enemies and temptations many and mighty, he writes this Epistle unto him,
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as he hath said in the former verse, that he might know how to behaue himselfe in the Church, which for excellencie he calles the house of God, the piller and ground of truth.
as he hath said in the former verse, that he might know how to behave himself in the Church, which for excellency he calls the house of God, the pillar and ground of truth.
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Now hauing in the former part of this chapter, shewed what Ministers should be chosen,
Now having in the former part of this chapter, showed what Ministers should be chosen,
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and how they should be qualified, in these words he shewes a reason thereof drawne from the matter, whereabout they must be occupied, which is, not in genealogies & Iewish fables, which he hath forbidden them before,
and how they should be qualified, in these words he shows a reason thereof drawn from the matter, whereabout they must be occupied, which is, not in genealogies & Jewish fables, which he hath forbidden them before,
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as too trifling and vnprofitable things for Ministers to spende their time in, but they must be occupyed about the doctrine of pietie and Christianitie:
as too trifling and unprofitable things for Ministers to spend their time in, but they must be ocupied about the Doctrine of piety and Christianity:
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now as they must be speciall men, so they must bee occupied about speciall matters that are secret and vnknowne to the world, that are of great vse and benefit to the Church,
now as they must be special men, so they must be occupied about special matters that Are secret and unknown to the world, that Are of great use and benefit to the Church,
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and that are amiable and admirable to the Angels. Great is the misterie of godlinesse:
and that Are amiable and admirable to the Angels. Great is the mystery of godliness:
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Now the former description of Ministers laide with this doctrine for Ministers, doth shew they must be wise, religious,
Now the former description of Ministers laid with this Doctrine for Ministers, does show they must be wise, religious,
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and sanctified men, that shall teach religion to the people, otherwise they shall preach at the least in a great part that which themselues doe not vnderstand,
and sanctified men, that shall teach Religion to the people, otherwise they shall preach At the least in a great part that which themselves do not understand,
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as our Sauiour Christ said to Nichodemus; Art thou a Teacher in Israell and knowes not these things, and as the Iesuites, who in the Rhemish Testament prooues themselues to be the teachers of all men,
as our Saviour christ said to Nicodemus; Art thou a Teacher in Israel and knows not these things, and as the Iesuites, who in the Rhemish Testament Proves themselves to be the Teachers of all men,
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yet shew they vnderstand not the mysterie of religion, for they haue passed ouer these words with silence,
yet show they understand not the mystery of Religion, for they have passed over these words with silence,
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and speake not a worde of this text that doth containe so great a matter, For without controuersie (saith the Apostle,) great is the mysterie of godlinesse or religion.
and speak not a word of this text that does contain so great a matter, For without controversy (Says the Apostle,) great is the mystery of godliness or Religion.
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When he saith Without controuersie, he meanes it is confessed of all nations and of all sortes of men, that religion is a great thing,
When he Says Without controversy, he means it is confessed of all Nations and of all sorts of men, that Religion is a great thing,
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for although there be diuers opinions in the world, which is the true religion:
for although there be diverse opinions in the world, which is the true Religion:
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the Iewes thinke it is contained in their Talmud, the Turkes thinke it is contained in their Alcaron, the Papists thinke it is contained in their Masse-booke,
the Iewes think it is contained in their Talmud, the Turkes think it is contained in their alcaron, the Papists think it is contained in their Mass-book,
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and we say it is contained in the Scripture;
and we say it is contained in the Scripture;
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yet all doe confesse, and it is out of controuersie, that religion is a great thing:
yet all do confess, and it is out of controversy, that Religion is a great thing:
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and although many doe not approoue of Christian religion, yet it being granted that this is the true religion, to looke for saluation in and by Iesus Christ, who was God manifested in the flesh, all will agree it is a great mistery, he hath said in the former verse, he write in his Epistle to Timothy, that he might know how to behaue himselfe in the Church the piller and ground of truth;
and although many do not approve of Christian Religion, yet it being granted that this is the true Religion, to look for salvation in and by Iesus christ, who was God manifested in the Flesh, all will agree it is a great mystery, he hath said in the former verse, he write in his Epistle to Timothy, that he might know how to behave himself in the Church the pillar and ground of truth;
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now he saith immediately, Great is the misterie of Godlinesse or Religion, teaching vs that is the true and godly religion, that is grounded in the trueth or word of God:
now he Says immediately, Great is the mystery of Godliness or Religion, teaching us that is the true and godly Religion, that is grounded in the truth or word of God:
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and that hath alwayes beene professed in the Church, and that all the religions that are out of the Church,
and that hath always been professed in the Church, and that all the Religions that Are out of the Church,
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and that doe dissent from the word, are vntrue and vngodly.
and that do dissent from the word, Are untrue and ungodly.
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Misterie, He calles true religion a mistery, because it is hidden from and refused of the most,Mystery, He calls true Religion a mystery, Because it is hidden from and refused of the most,
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because it is perceiued and therefore imbraced but of a few:
Because it is perceived and Therefore embraced but of a few:
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and because it is preached but in part of any, and well may the Apostle call true religion a Mistery,
and Because it is preached but in part of any, and well may the Apostle call true Religion a Mystery,
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for the Heathens dreame not of it; the Iewes deny it, Papistes peruert it:
for the heathens dream not of it; the Iewes deny it, Papists pervert it:
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yea many that are in the visible Church doe not perceiue it, at least the trueth and godlinesse of it,
yea many that Are in the visible Church do not perceive it, At least the truth and godliness of it,
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but doe take superficiall knowledge for sound knowledge, a dead faith for a liuely faith, and counterfeite godlinesse for true godlinesse:
but do take superficial knowledge for found knowledge, a dead faith for a lively faith, and counterfeit godliness for true godliness:
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and no maruell, for religion is contrary to nature and reason:
and no marvel, for Religion is contrary to nature and reason:
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the eye of religion Adam hath put out, and all men are blinde vntill they be againe enlightned by grace: therefore the Apostle saith;
the eye of Religion Adam hath put out, and all men Are blind until they be again enlightened by grace: Therefore the Apostle Says;
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The naturall man perceiues not the things of God; The natural man perceives not the things of God;
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neyther can he, because they are spiritually discerned: If religion, could haue beene perceiued by naturall reason, the wise Philosophers would haue found it out, neither can he, Because they Are spiritually discerned: If Religion, could have been perceived by natural reason, the wise Philosophers would have found it out,
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but in all their writings there is a perpetuall silence of it.
but in all their writings there is a perpetual silence of it.
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No man can by reason iudge certainely of many naturall things subiect to sence, as the exceeding swiftnesse, magnitude and altitude of the Sunne, Moone and Starres, of the causes and effects of the thunder, lightnings, earthquakes:
No man can by reason judge Certainly of many natural things Subject to sense, as the exceeding swiftness, magnitude and altitude of the Sun, Moon and Stars, of the Causes and effects of the thunder, lightnings, earthquakes:
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and how much lesse can men pearce into Gods secrets with their owne eyes.
and how much less can men pierce into God's secrets with their own eyes.
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There be many artes and trades, in the world, and euery of them is called a mistery,
There be many arts and trades, in the world, and every of them is called a mystery,
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because the perceiuerance and practise of them, is beyond the reach of common men that haue not beene bound prentise to them,
Because the perceiuerance and practice of them, is beyond the reach of Common men that have not been bound prentice to them,
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how much more must the art of Christianity and religion needes be misticall.
how much more must the art of Christianity and Religion needs be mystical.
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All other religions are not misteries, especially not great misteries, but may be perceiued and conceiued by naturall reason, but true religion cannot.
All other Religions Are not Mysteres, especially not great Mysteres, but may be perceived and conceived by natural reason, but true Religion cannot.
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Yea the Apostle calles it a mistery, not only in respect of those that be irreligious and haue no perceiuerance of it,
Yea the Apostle calls it a mystery, not only in respect of those that be irreligious and have no perceiuerance of it,
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but as I said in respect of those that be religious, who although they know it truly,
but as I said in respect of those that be religious, who although they know it truly,
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yet they know it not perfectly, as Paul saith of himselfe and all other Christians, We know in part, if we know any thing,
yet they know it not perfectly, as Paul Says of himself and all other Christians, We know in part, if we know any thing,
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but in part it is misteries. but in part it is Mysteres.
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Nay that which is more, religion may be called a misterie, in respect of the Angels, Nay that which is more, Religion may be called a mystery, in respect of the Angels,
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for they knowe it not fully, as Peter saith, for hauing spoken of the Prophets, foretelling of Christs suffrings and the glorie of Christians, he saith, the which things the Angels desire to beholde.
for they know it not Fully, as Peter Says, for having spoken of the prophets, foretelling of Christ sufferings and the glory of Christians, he Says, the which things the Angels desire to behold.
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And that religion is a great mysterie, we shall more plainely see by the opening of the Text,
And that Religion is a great mystery, we shall more plainly see by the opening of the Text,
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and handling of the wordes as they follow in order. But before we come to the particulers of it, let vs marke generally:
and handling of the words as they follow in order. But before we come to the particulars of it, let us mark generally:
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that seeing religion is a great thing, we must not account it little, nor vnderprise it as many doe,
that seeing Religion is a great thing, we must not account it little, nor underprise it as many do,
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but iudge and esteeme highly of it, and thinke all things in the world little, in respect of it,
but judge and esteem highly of it, and think all things in the world little, in respect of it,
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and other persons no body, in comparison of those that haue it.
and other Persons no body, in comparison of those that have it.
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Furthermore let vs marke, that seeing religion is a misterie, we must neither be so arrogant,
Furthermore let us mark, that seeing Religion is a mystery, we must neither be so arrogant,
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as to thinke we can easily conceiue and vnderstand it, nor so negligent, as not to enquire and search after it,
as to think we can Easily conceive and understand it, nor so negligent, as not to inquire and search After it,
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but humbly and diligently, by hearing of Sermons, by reading the Scriptures, by conferring with good men, who are best acquainted with it,
but humbly and diligently, by hearing of Sermons, by reading the Scriptures, by conferring with good men, who Are best acquainted with it,
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and especially by prayer vnto God, seeke and labour to be instructed in it.
and especially by prayer unto God, seek and labour to be instructed in it.
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Men are inquisitiue after court newes, and strange newes, that concernes great persons and great matters, that euery one knowes not:
Men Are inquisitive After court news, and strange news, that concerns great Persons and great matters, that every one knows not:
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then let vs enquire for this heauenlye mysterie that concernes the highest.
then let us inquire for this heavenly mystery that concerns the highest.
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And lastly, seeing he calles religion the misterie of godlinesse, let vs note it is a misterie both in the knowledge of it,
And lastly, seeing he calls Religion the mystery of godliness, let us note it is a mystery both in the knowledge of it,
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and in the practice of it.
and in the practice of it.
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Therefore as none can tell what true godlinesse meanes but those that be religious, so none can tell what true religion meanes but those that be godly:
Therefore as none can tell what true godliness means but those that be religious, so none can tell what true Religion means but those that be godly:
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there is no religious man but hee that is godly, and there is no godly man but he that is religious.
there is no religious man but he that is godly, and there is no godly man but he that is religious.
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God manifested, &c. Now we come to the words of the Text, wherein the Apostle sets downe the substance of religion, which at the first view seemes a matter not hard to conceiue,God manifested, etc. Now we come to the words of the Text, wherein the Apostle sets down the substance of Religion, which At the First view seems a matter not hard to conceive,
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but by the examination of the circumstances of it, we shall by the grace of God see how truely and fitly the Apostle hath called it a misterie.
but by the examination of the Circumstances of it, we shall by the grace of God see how truly and fitly the Apostle hath called it a mystery.
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And although there be some partes of religion that are not plainly expressed in this Text,
And although there be Some parts of Religion that Are not plainly expressed in this Text,
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as that of election and the resurrection, &c. Yet both those and all the parts of religion are comprehended in these words;
as that of election and the resurrection, etc. Yet both those and all the parts of Religion Are comprehended in these words;
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for it is said, God hath elected vs in Christ Iesus, and also that we shall be raised vp againe by him: Saint Iohn saith;
for it is said, God hath elected us in christ Iesus, and also that we shall be raised up again by him: Saint John Says;
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Euery spirite which confesseth that Iesus Christ is come in the flesh, is of God, Every Spirit which Confesses that Iesus christ is come in the Flesh, is of God,
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and euery spirit which deemeth that Iesus Christ is not come in the flesh, is not of God: and every Spirit which deemeth that Iesus christ is not come in the Flesh, is not of God:
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as there is no heresie or false religion, but doth impugne Christ, either in whole or in part,
as there is no heresy or false Religion, but does impugn christ, either in Whole or in part,
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but doth deny him in his names, in his natures, or his offices:
but does deny him in his names, in his nature's, or his Offices:
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so on the contrarie, there is no part of true religion but hath reference vnto Christ:
so on the contrary, there is no part of true Religion but hath Referente unto christ:
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therfore when he comes to set downe the misterie of religion, he saith it is this, God is manifested in the flesh.
Therefore when he comes to Set down the mystery of Religion, he Says it is this, God is manifested in the Flesh.
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So that religion followes from God to man, and againe leades man to God:
So that Religion follows from God to man, and again leads man to God:
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the mistery of it is, that God and man, the creator and the creature, is ioyned togeather, which as one saith;
the mystery of it is, that God and man, the creator and the creature, is joined together, which as one Says;
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Is such a thing that to speake of, no man is worthy, and to vtter no man is able.
Is such a thing that to speak of, no man is worthy, and to utter no man is able.
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What then shall I doe (saith he) shall I be silent, or shall I speake:
What then shall I doe (Says he) shall I be silent, or shall I speak:
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be silent I dare not, least I should conceale so great a benefit: speake I cannot, least I should obscure so great a mistery.
be silent I Dare not, lest I should conceal so great a benefit: speak I cannot, lest I should Obscure so great a mystery.
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Now that we might the better see the greatnesse of this mistery, that God is manifested in the flesh, as it were with a paire of spectacles, let vs briefely consider on the one side what God is,
Now that we might the better see the greatness of this mystery, that God is manifested in the Flesh, as it were with a pair of spectacles, let us briefly Consider on the one side what God is,
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and on the other side what man is.
and on the other side what man is.
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And yet I meane not to enter into any large discription of God, least we should thinke he may be fully conceiued:
And yet I mean not to enter into any large description of God, lest we should think he may be Fully conceived:
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for one saith truely and wittily;
for one Says truly and wittily;
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If all the world were full of bookes, if all the creatures in the world were writers,
If all the world were full of books, if all the creatures in the world were writers,
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and all the water in the sea were inke, the writers would be wearied, the bookes would be filled,
and all the water in the sea were ink, the writers would be wearied, the books would be filled,
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and the sea would be emptied and exhausted before his perfection could be manifested. Therefore Simonides being asked what God was, desired a dayes respit to make answere;
and the sea would be emptied and exhausted before his perfection could be manifested. Therefore Simonides being asked what God was, desired a days respite to make answer;
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and being asked the next day, he deferred two dayes respit; and againe being asked the third time, saide;
and being asked the next day, he deferred two days respite; and again being asked the third time, said;
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the more I search it, the further I am from it.
the more I search it, the further I am from it.
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When I seeke for God saith one of the ancient fathers, I doe not seeke for the glistering beauties of Dyamondes,
When I seek for God Says one of the ancient Father's, I do not seek for the glistering beauty's of Diamonds,
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and precious stones for the eye:
and precious stones for the eye:
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I doe not seeke for the pleasant melodie of birdes and tunable instruments for the eare, I do not seeke for the sauour of flowers, spices, and oyntments for the smell;
I do not seek for the pleasant melody of Birds and tunable Instruments for the ear, I do not seek for the savour of flowers, spices, and ointments for the smell;
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I doe not seeke for hony, and delectable things for the taste, which brute beastes may be capable of,
I do not seek for honey, and delectable things for the taste, which brutus beasts may be capable of,
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but I seeke for a glory aboue all beauty, for a voyce aboue all melodie,
but I seek for a glory above all beauty, for a voice above all melody,
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and for a sauour and sweetnesse aboue all delicacie, which neither beastes, nor men with their outward censes can attaine vnto.
and for a savour and sweetness above all delicacy, which neither beasts, nor men with their outward censes can attain unto.
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God is the most absolute, supreame & excelent thing, a substance deuine, inuisible, eternall, infinite, vnchangeable, glorious, almightie, onely wise, true, iust, mercifull, gracious and bountifull,
God is the most absolute, supreme & excellent thing, a substance divine, invisible, Eternal, infinite, unchangeable, glorious, almighty, only wise, true, just, merciful, gracious and bountiful,
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before whom the Cherubins do couer their faces, of whom, thorow whom & for whom are all things, saith the Apostle, to him be glory for euer.
before whom the Cherubim do cover their faces, of whom, thorough whom & for whom Are all things, Says the Apostle, to him be glory for ever.
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Now as God is thus, and much more excellent then can be spoken, so on the other side;
Now as God is thus, and much more excellent then can be spoken, so on the other side;
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man especially considered as Adam hath left him, is most base, insomuch that Dauid comparing man but with some of the creatures said.
man especially considered as Adam hath left him, is most base, insomuch that David comparing man but with Some of the creatures said.
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What is man that thou art mindfull of him, and the sonne of man that thou doest consider him; how much more compared with the Creator. What is man that thou art mindful of him, and the son of man that thou dost Consider him; how much more compared with the Creator.
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Yea man is not onely base, but miserable;
Yea man is not only base, but miserable;
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and so miserable, that if Christ had not come to redeeme vs, it had beene better for vs we had beene stones, yea beares, and toades:
and so miserable, that if christ had not come to Redeem us, it had been better for us we had been stones, yea bears, and toads:
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therefore seeing all that can be saide is too little, to set forth Gods maiesty;
Therefore seeing all that can be said is too little, to Set forth God's majesty;
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and nothing can be said enough to set forth mans misery, this that the Apostle saith.
and nothing can be said enough to Set forth men misery, this that the Apostle Says.
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That God is manyfest in the flesh, must needes be a great mistery.That God is manifest in the Flesh, must needs be a great mystery.
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By God the Apostle meanes, not the first person in the diety, which is the father,
By God the Apostle means, not the First person in the diety, which is the father,
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nor the third person, which is the holye Ghost; but the second person which is the Sonne:
nor the third person, which is the holy Ghost; but the second person which is the Son:
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for though there bee but one God, yet in the Godhead there are three persons, the father, the sonne, and the holy Ghost:
for though there be but one God, yet in the Godhead there Are three Persons, the father, the son, and the holy Ghost:
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Now it was the sonne, the second person, that was more manifested in the flesh as Iohn saith:
Now it was the son, the second person, that was more manifested in the Flesh as John Says:
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The word was made flesh, and dwelt among vs, & we saw the glorye thereof, The word was made Flesh, and dwelled among us, & we saw the glory thereof,
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as the glory of the onely begotten so•ne of the father full of grace and truth; Therefore Paule saith;as the glory of the only begotten so•ne of the father full of grace and truth; Therefore Paul Says;
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In him dwels the fulnesse of the Godhead bodily: And yet we are not to thinke he was thrust out of heauen, In him dwells the fullness of the Godhead bodily: And yet we Are not to think he was thrust out of heaven,
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as the euill Angels were, but he tooke flesh of his owne accorde, as the Apostle saith in the second to the Phillipians, he being equal with God tooke on him the forme of a seruant:
as the evil Angels were, but he took Flesh of his own accord, as the Apostle Says in the second to the Philippians, he being equal with God took on him the Form of a servant:
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for as Adam sinned and ouerthrew mankinde voluntarily, so it was necessarie that Christ should take our nature, and redeeme vs voluntarily.
for as Adam sinned and overthrew mankind voluntarily, so it was necessary that christ should take our nature, and Redeem us voluntarily.
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Manifested in the flesh. By flesh he meanes not the body of man onely, but our whole humane nature, consisting of soule and body:Manifested in the Flesh. By Flesh he means not the body of man only, but our Whole humane nature, consisting of soul and body:
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As when Peter saith, He suffred in the flesh; it is not meant he suffered in his body onely, but in his soule also: as he saith of himselfe;
As when Peter Says, He suffered in the Flesh; it is not meant he suffered in his body only, but in his soul also: as he Says of himself;
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my soule is heauy euen to the death: my soul is heavy even to the death:
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so when it is said here, he was manifested in the flesh, he meanes in our humane nature,
so when it is said Here, he was manifested in the Flesh, he means in our humane nature,
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for he was in all things like to vs, sinne excepted. The manner of his taking flesh was of a woman, as it is said;
for he was in all things like to us, sin excepted. The manner of his taking Flesh was of a woman, as it is said;
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God sent his sonne made of a woman: Mathew tels vs what woman; God sent his son made of a woman: Matthew tells us what woman;
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namely, the virgin Mary: therefore he is in the Scripture called the Sonne of man, not that any man was his father,
namely, the Virgae Marry: Therefore he is in the Scripture called the Son of man, not that any man was his father,
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but because on a woman he tooke on him mans nature: this is that the Prophet Esay spake of him;
but Because on a woman he took on him men nature: this is that the Prophet Isaiah spoke of him;
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They shall call his name Emanuell, that is God with vs: therefore are there such misticall speeches in the scripture. Iohn Baptist saith of him; They shall call his name Emmanuel, that is God with us: Therefore Are there such mystical Speeches in the scripture. John Baptist Says of him;
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he that comes after me is before me, that is, he comes after me in his manhood, he that comes After me is before me, that is, he comes After me in his manhood,
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but was before me in his Godhead. He is likened to Melchisadeck, who is said to be without father and without mother;
but was before me in his Godhead. He is likened to Melchisadeck, who is said to be without father and without mother;
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for, as he was man he was without father, and as he was God he was without mother:
for, as he was man he was without father, and as he was God he was without mother:
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and he himselfe saith in Ioh. 5. Before Abraham was I am. This is that which some diuines haue spoken of in a wondring maner;
and he himself Says in John 5. Before Abraham was I am. This is that which Some Divines have spoken of in a wondering manner;
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That he which is eternall should be borne in time;
That he which is Eternal should be born in time;
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that hee which is called the ancient of daies, should be a child of an houre old;
that he which is called the ancient of days, should be a child of an hour old;
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that he which is the worde, should become a babe that cannot speake; that he which is infinite, should be compassed in the wombe of a Virgin;
that he which is the word, should become a babe that cannot speak; that he which is infinite, should be compassed in the womb of a Virgae;
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that hee should not onely make vs like himselfe at the first, but make himselfe like vs:
that he should not only make us like himself At the First, but make himself like us:
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that the flesh of Adam and the sinne of Adam, being ioyned in all other men, should be separated in that man, that was the sonne of God,
that the Flesh of Adam and the sin of Adam, being joined in all other men, should be separated in that man, that was the son of God,
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because he was not borne after the ordinarie manner of men, but was conceiued by the holy ghost,
Because he was not born After the ordinary manner of men, but was conceived by the holy ghost,
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and borne of the Virgin Mary, this is wonderfull.
and born of the Virgae Marry, this is wonderful.
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Who would haue thought, that these two natures, the Godhead and the manhood, that were so farre deuided a sunder, should haue beene so neerelie ioyned together, not in one Paradice,
Who would have Thought, that these two nature's, the Godhead and the manhood, that were so Far divided a sunder, should have been so nearly joined together, not in one Paradise,
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as at the first, but in one person, & that more meerely, then the soule and the body,
as At the First, but in one person, & that more merely, then the soul and the body,
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for they may be deuided, but the godhead and manhoode of Christ cannot: therefore this is a great mistery, that God is manifested in the flesh.
for they may be divided, but the godhead and manhood of christ cannot: Therefore this is a great mystery, that God is manifested in the Flesh.
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Yet we must not imagine two Christes, one that was God, and another that was man,
Yet we must not imagine two Christ's, one that was God, and Another that was man,
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but one Christ who is both God and man:
but one christ who is both God and man:
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the diuell hath stirred vp some heritickes to deny his Godhead, and some to deny his manhood;
the Devil hath stirred up Some heritickes to deny his Godhead, and Some to deny his manhood;
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and some also to confound them together, thinking to corrupt this mistery, and so to ouerthrow religion:
and Some also to confound them together, thinking to corrupt this mystery, and so to overthrow Religion:
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those that haue denied his Godhead, alleadge for colour thereof, our Sauiour Christes owne wordes:
those that have denied his Godhead, allege for colour thereof, our Saviour Christ's own words:
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My father is greater then I; Ergo, say they, he is not God, because he saith he is inferior to the father, not vnderstanding the misterye of those speeches that he speakes there of himselfe, My father is greater then I; Ergo, say they, he is not God, Because he Says he is inferior to the father, not understanding the mystery of those Speeches that he speaks there of himself,
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as he is man, or mediator, and so he is inferiour to the father; but in the second to the Philipians, it is said.
as he is man, or Mediator, and so he is inferior to the father; but in the second to the Philippians, it is said.
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He thought it no robbery, to be equall with God in his deuine nature. He Thought it no robbery, to be equal with God in his divine nature.
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Those that haue denied his manhood, aledge these words of Paule: God sent his sonne in the similitude of sinfull flesh, Ergo, say they, he was not man,
Those that have denied his manhood, allege these words of Paul: God sent his son in the similitude of sinful Flesh, Ergo, say they, he was not man,
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because it is sayd he had but a similitude of flesh, but the Apostle saith not, he had the similitude of flesh:
Because it is said he had but a similitude of Flesh, but the Apostle Says not, he had the similitude of Flesh:
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But the similitude of sinnefull flesh; But the similitude of sinful Flesh;
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For though he seemed to be a sinner as others were, as the Pharises wrongfully said of him: Yet Peter saith;
For though he seemed to be a sinner as Others were, as the Pharisees wrongfully said of him: Yet Peter Says;
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In him was no sinne, neither was there guile found in his mouth; In him was no sin, neither was there guile found in his Mouth;
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So that though he had true flesh, yet he had but the similitude of sinnefull flesh, those that confound his two natures,
So that though he had true Flesh, yet he had but the similitude of sinful Flesh, those that confound his two nature's,
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as if the one of them did destroy the other, were led thereto by this; that the scripture doth sometime attribute that to his manhood, which belongeth to his Godhead,
as if the one of them did destroy the other, were led thereto by this; that the scripture does sometime attribute that to his manhood, which belongeth to his Godhead,
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as that it is saide, the sonne of man is in heauen;
as that it is said, the son of man is in heaven;
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when he talked with the Iewes and sometimes doth attribute that to his God-head, which belongings, to his man, hood,
when he talked with the Iewes and sometime does attribute that to his Godhead, which belongings, to his man, hood,
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as Paule saith to the elders of Ephesus, watch ouer the flock, which God hath purchased with his owne blood:
as Paul Says to the Elders of Ephesus, watch over the flock, which God hath purchased with his own blood:
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Which speeches are vsed by reason of Christes personable vnion, that is the vniting of his two natures in one person,
Which Speeches Are used by reason of Christ's personable Union, that is the uniting of his two nature's in one person,
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for as in owne nature of God there are three persons, so in one person of Christ, there are two natures.
for as in own nature of God there Are three Persons, so in one person of christ, there Are two nature's.
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But to leaue the confuration of heretickes, whose property is alwayes to passe ouer all plaine places of scripture, that doe shew the trueth,
But to leave the confuration of Heretics, whose property is always to pass over all plain places of scripture, that doe show the truth,
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and to cauill with darke places, that may seeme to maintaine their error.
and to cavil with dark places, that may seem to maintain their error.
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Those that would bee confirmed in the truth of the deuine and humane natures in the person of Christ, let them read these few places of scripture quoted in the margeant,
Those that would be confirmed in the truth of the divine and humane nature's in the person of christ, let them read these few places of scripture quoted in the margeant,
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for the heaping vp of many testimonies is needlesse in this point, that is so pregnant and plaine in this very Text, which saith;
for the heaping up of many testimonies is needless in this point, that is so pregnant and plain in this very Text, which Says;
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That God was manifested in the flesh. Furthermore, let vs marke, that the sonne of God did not onely become base man,That God was manifested in the Flesh. Furthermore, let us mark, that the son of God did not only become base man,
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but the basest of men, for hee was borne of a base person, a poore maide, that had not a Lambe to offer for her purification,
but the Basest of men, for he was born of a base person, a poor maid, that had not a Lamb to offer for her purification,
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but was faine to offer a payre of Pigeons: he was borne in a base place, in a Stable or Stall for beastes;
but was feign to offer a pair of Pigeons: he was born in a base place, in a Stable or Stall for beasts;
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he liued diuers yeares in a base trade of a Carpenter, and after he entred vpon his publike office, he kept company with base persons, with Fishermen.
he lived diverse Years in a base trade of a Carpenter, and After he entered upon his public office, he kept company with base Persons, with Fishermen.
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Paul saith, Hee made himselfe of no reputation: Paul Says, He made himself of no reputation:
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yea he was so base in outward appearance, that the Prophet sayde, There was no forme nor 〈 ◊ 〉 in him, but he was despised and reiected of men.
yea he was so base in outward appearance, that the Prophet said, There was no Form nor 〈 ◊ 〉 in him, but he was despised and rejected of men.
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The reason of this basenesse, was because he did not onely take on him our nature, but our case and condition;
The reason of this baseness, was Because he did not only take on him our nature, but our case and condition;
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that is, the frailties and infirmities of our nature, I meane not our sinfull infirmities,
that is, the frailties and infirmities of our nature, I mean not our sinful infirmities,
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for that is alwayes excepted in his humanity, else how should he haue beene ioyned to God, who can abide no impuritie;
for that is always excepted in his humanity, Else how should he have been joined to God, who can abide no impurity;
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but I meane, he tooke on him our naturall infirmities, both of minde and body.
but I mean, he took on him our natural infirmities, both of mind and body.
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The infirmities of minde that he tooke on him without sinne, were both in his iudgement and affection.
The infirmities of mind that he took on him without sin, were both in his judgement and affection.
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For iudgement, it is sayd of him, He grew in wisedome, which he could not haue done,
For judgement, it is said of him, He grew in Wisdom, which he could not have done,
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except there had beene some want, and also it is said;
except there had been Some want, and also it is said;
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he was ignorant of the day of iudgement, for his affection, it is said he sorrowed, and he feared: he was ignorant of the day of judgement, for his affection, it is said he sorrowed, and he feared:
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and that he tooke on him our infirmities of bodye appeares;
and that he took on him our infirmities of body appears;
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when it is said, he was hungry, and that he was weary, &c. But we are not to thinke that he tooke on him euery particuler mans infirmities, that grow of some speciall cause, franzinesse of minde,
when it is said, he was hungry, and that he was weary, etc. But we Are not to think that he took on him every particular men infirmities, that grow of Some special cause, franzinesse of mind,
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or lamenesse of body, but generally the infirmityes, which bee common to the nature of all men;
or lameness of body, but generally the infirmities, which be Common to the nature of all men;
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that hauing experyence of infirmities, he might be able to succour vs in ours, as the Apostle saith.
that having experience of infirmities, he might be able to succour us in ours, as the Apostle Says.
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But is this all the mistery of religion, to know that the Godhead was ioyned to our base and fraile nature: But is this all the mystery of Religion, to know that the Godhead was joined to our base and frail nature:
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No, but there is much more in it, that doth carrie our consideration a great deale further,
No, but there is much more in it, that does carry our consideration a great deal further,
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as appeares by the wordes of the text that follow; He was preached to the Gentiles, and beleeued on in the worlde:
as appears by the words of the text that follow; He was preached to the Gentiles, and believed on in the world:
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yea it reaches not onely to this world, but to the worlde to come; He was receiued vp into glorye.
yea it reaches not only to this world, but to the world to come; He was received up into glory.
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A great part of the mistery of Christes personall vnion, standes in the vse of it, to vnite mankinde vnto God, by a spirituall and misticall coniunction; the Apostle Paul hauing said:
A great part of the mystery of Christ's personal Union, Stands in the use of it, to unite mankind unto God, by a spiritual and mystical conjunction; the Apostle Paul having said:
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The faithfull are members of Christes body, of his flesh and of his bones; He addeth, This is a great mistery, but I speake concerning Christ and the Church. The faithful Are members of Christ's body, of his Flesh and of his bones; He adds, This is a great mystery, but I speak Concerning christ and the Church.
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The sonne of God, was manyfested in the flesh, that he might be the redeemer, not of Angels,
The son of God, was manifested in the Flesh, that he might be the redeemer, not of Angels,
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but of men, as it is said: He tooke not the Angels nature, for the Angels that fell;
but of men, as it is said: He took not the Angels nature, for the Angels that fell;
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shall remaine in the state of perdition without recouery, for euer:
shall remain in the state of perdition without recovery, for ever:
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therefore, one wondring at the worke of our redemption saith, let all the Angels tell me,
Therefore, one wondering At the work of our redemption Says, let all the Angels tell me,
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if euer God did any such thing for them; but he tooke the seede of Abraham, saith the Apostle:
if ever God did any such thing for them; but he took the seed of Abraham, Says the Apostle:
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That is, our humaine nature, that he might be the redeemer of men, and yet not of all men,
That is, our human nature, that he might be the redeemer of men, and yet not of all men,
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for reprobate men are no more ioyned to God by Christ, then reprobate Angels:
for Reprobate men Are no more joined to God by christ, then Reprobate Angels:
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but the elect that were chosen in him, although by their fall in Adam they deserued to be for euer seperated from God;
but the elect that were chosen in him, although by their fallen in Adam they deserved to be for ever separated from God;
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yet they are in and by Christ againe reconciled and ioyned vnto him, againe God was manyfested in the flesh, that he might doe that for men, that no other could doe but he:
yet they Are in and by christ again reconciled and joined unto him, again God was manifested in the Flesh, that he might do that for men, that no other could do but he:
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Yea, that hee might doe that for man, that he himselfe could not haue done, except he had beene both God and man.
Yea, that he might do that for man, that he himself could not have done, except he had been both God and man.
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For if he had not beene man, how could he haue performed our obedience, in all the dueties of holinesse, righteousnes and temperance, which the law of God doth require of men;
For if he had not been man, how could he have performed our Obedience, in all the duties of holiness, righteousness and temperance, which the law of God does require of men;
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and sanctifie mans nature that was defiled: in which respect he is called our wisedome, righteousnesse and sanctificatiō:
and sanctify men nature that was defiled: in which respect he is called our Wisdom, righteousness and sanctification:
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againe, if he had not bin man, how could he haue suffered our miseries, and borne the punishments which by sinne we had deserued, in which respect he is called our redemption;
again, if he had not been man, how could he have suffered our misery's, and born the punishments which by sin we had deserved, in which respect he is called our redemption;
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this is that one saith, is a matter of maruelous consideratition;
this is that one Says, is a matter of marvelous consideratition;
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that subiects had sinned, and the Lord must be beaten, that seruantes had offended, and the maister must die, that the guilty should be spared,
that Subjects had sinned, and the Lord must be beaten, that Servants had offended, and the master must die, that the guilty should be spared,
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& the innocent punished, and yet Gods iustice not impeached.
& the innocent punished, and yet God's Justice not impeached.
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On the other side if he had not beene God almighty, how could he haue encountred,
On the other side if he had not been God almighty, how could he have encountered,
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and conquered the deuill, hell, sinne, death, and all the great enemies of our saluation; that were too strong for mā to battell with all:
and conquered the Devil, hell, sin, death, and all the great enemies of our salvation; that were too strong for man to battle with all:
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if he had not beene euerlasting God, how could he by temporall suffering haue discharged vs of eternall torment,
if he had not been everlasting God, how could he by temporal suffering have discharged us of Eternal torment,
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and how should the merite of his suffering haue reached to those, that liued long before, & long after his death;
and how should the merit of his suffering have reached to those, that lived long before, & long After his death;
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if he had not beene infinite God, how should the father haue accepted so many sinners in him,
if he had not been infinite God, how should the father have accepted so many Sinners in him,
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and him for so many sinners, which he was angry withall, and how should he be present with his people, throughout the world:
and him for so many Sinners, which he was angry withal, and how should he be present with his people, throughout the world:
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therefore it was necessary he shuld be both God and man, that being man he might be sufficient to suffer, whatsoeuer was due from God,
Therefore it was necessary he should be both God and man, that being man he might be sufficient to suffer, whatsoever was due from God,
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& do whatsoeuer was, & being God he might be all sufficient, to make that acceptable and effectuall which was suffered and done for vs. Therfore this is a great mistery, that God was manifested in the flesh.
& do whatsoever was, & being God he might be all sufficient, to make that acceptable and effectual which was suffered and done for us Therefore this is a great mystery, that God was manifested in the Flesh.
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1 Hereof comes that neere coniunction that is betweene Christ and his Church, set forth in the Scripture:
1 Hereof comes that near conjunction that is between christ and his Church, Set forth in the Scripture:
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by many similitudes, he is called the head, and we the body, not his naturall body,
by many Similitudes, he is called the head, and we the body, not his natural body,
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but his misticall body, as all true Christians are the body of Christ, so euery one is a member of his body, not hipocrites for they are no more true members of Christes body,
but his mystical body, as all true Christians Are the body of christ, so every one is a member of his body, not Hypocrites for they Are no more true members of Christ's body,
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then a brasen noase, or a woden leg, is a member of a mans body: but true christians that are by faith and the spirit of regeneration vnited to Christ:
then a brazen nose, or a wooden leg, is a member of a men body: but true Christians that Are by faith and the Spirit of regeneration united to christ:
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for though Christ be in heauen, and we in earth, yet as the foote, which is a great way distant from the head, is by certaine sinues and vaines, springing from the head, ioyned to the head,
for though christ be in heaven, and we in earth, yet as the foot, which is a great Way distant from the head, is by certain Sinews and Veins, springing from the head, joined to the head,
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so Christians are by certaine spiritual vaines, as faith, hope, loue, &c. ioyned vnto Christ, he is also called the husband,
so Christians Are by certain spiritual Veins, as faith, hope, love, etc. joined unto christ, he is also called the husband,
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& the Church is called his wife, therfore as the wife looses her owne name,
& the Church is called his wife, Therefore as the wife looses her own name,
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and beares the name of her husband, so we loose our owne name, and beare the name of Christ,
and bears the name of her husband, so we lose our own name, and bear the name of christ,
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and are called christians, and as a wife is indowed with the goods of her husband,
and Are called Christians, and as a wife is endowed with the goods of her husband,
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so are we with the riches of Christ.
so Are we with the riches of christ.
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He is called the vine & we the branches, from whom we receiue spiritual iuce and vertue, to bring forth fruite acceptable to God & profitable to men,
He is called the vine & we the branches, from whom we receive spiritual juice and virtue, to bring forth fruit acceptable to God & profitable to men,
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for as Adam did not only make vs guilty, but also corrupt vs so Christ doth not onely make vs innocent, but also sanctifieth vs.
for as Adam did not only make us guilty, but also corrupt us so christ does not only make us innocent, but also Sanctifieth us
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2 Hereof comes that misticall and spirituall aliance and kindred that is betweene Christ and his people,
2 Hereof comes that mystical and spiritual alliance and kindred that is between christ and his people,
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therefore he calles those that doe his fathers will, his mother, his brother, and sister, how poore or base soeuer they be in the world.
Therefore he calls those that do his Father's will, his mother, his brother, and sister, how poor or base soever they be in the world.
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yet if they be of the right streine of christianity, they be of the most royall blood,
yet if they be of the right strain of christianity, they be of the most royal blood,
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and more honorable then they which come of the houses of Valoys, of Austria, or any earthly discent,
and more honourable then they which come of the houses of Valois, of Austria, or any earthly dissent,
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because they haue God for their father, the Church for their mother, Christ for their elder brother,
Because they have God for their father, the Church for their mother, christ for their elder brother,
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and are made kings, and Queenes of heauen, as one saith;
and Are made Kings, and Queens of heaven, as one Says;
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Those that be noble by their first birth, in the worlde doe become vnnoble by vices,
Those that be noble by their First birth, in the world do become unnoble by vices,
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so those that be vnnoble by their first birth, may become noble by a new birth and by vertues:
so those that be unnoble by their First birth, may become noble by a new birth and by Virtues:
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therefore Peter calles the faithfull a chosen generation, a royall Priesthood, a holy nation, a peculiar people.
Therefore Peter calls the faithful a chosen generation, a royal Priesthood, a holy Nation, a peculiar people.
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3 Hereof comes that mutuall exchange that is betweene Christ and vs; 3 Hereof comes that mutual exchange that is between christ and us;
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hee was made with vs the sonne of man, that wee might be made with him the sonnes of God:
he was made with us the son of man, that we might be made with him the Sons of God:
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he by imputation and communication, tooke on him our sinnes and miseries, that they might be imputed to vs, his vertues and merites as the Apostle saith, he was made sinne for vs, that we might be made the righteousnesse of God by him.
he by imputation and communication, took on him our Sins and misery's, that they might be imputed to us, his Virtues and merits as the Apostle Says, he was made sin for us, that we might be made the righteousness of God by him.
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This is a great mistery, that his pouerty should be our fitches; that his bondage should be our liberty:
This is a great mystery, that his poverty should be our fitches; that his bondage should be our liberty:
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that his condemnation before Pilate, should be our iustificatibefore God; that his stripes should be the cure of our woundes;
that his condemnation before Pilate, should be our iustificatibefore God; that his stripes should be the cure of our wounds;
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that he should bee ioyned with theeues and robbers; that we might be ioyned with Saints and Angels;
that he should be joined with thieves and robbers; that we might be joined with Saints and Angels;
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that his curse should be our blessing: that he should ouercome death by dying, and that his death should be our life; that his curse should be our blessing: that he should overcome death by dying, and that his death should be our life;
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that hee should discend into hell, that is, into hellish tormentes, that he might lift vs vp to heauen and happinesse.
that he should descend into hell, that is, into hellish torments, that he might lift us up to heaven and happiness.
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Therefore we are saide to be crucified with him, to be buried with him, to be quickned with him, Eph. 2. 5. to be raysed vp with him, Col. 3. 1. to be ascended into heauen with him;
Therefore we Are said to be Crucified with him, to be buried with him, to be quickened with him, Ephesians 2. 5. to be raised up with him, Col. 3. 1. to be ascended into heaven with him;
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for at the first Adam was not a priuate, but a publike person, in whome all mankinde was included:
for At the First Adam was not a private, but a public person, in whom all mankind was included:
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so Christ the second Adam, was not a priuate but a publike person, in whom the whole Church is to bee considered:
so christ the second Adam, was not a private but a public person, in whom the Whole Church is to be considered:
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therefore in Christes death and satisfaction, in Christes resurrection and iustification, in Christes ascention, and glorification we must see the death, resurrection,
Therefore in Christ's death and satisfaction, in Christ's resurrection and justification, in Christ's Ascension, and glorification we must see the death, resurrection,
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and ascention of the whole Church, for as he hath done and suffered all these things for the Church,
and Ascension of the Whole Church, for as he hath done and suffered all these things for the Church,
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so the Church hath done and suffered all those things in him, and shal at the last receiue the fruite of those things, by & with him, this is a great mistery:
so the Church hath done and suffered all those things in him, and shall At the last receive the fruit of those things, by & with him, this is a great mystery:
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that God is manyfested in the flesh, therefore he is called our Sauiour, which is set foorth in his name Iesus; that God is manifested in the Flesh, Therefore he is called our Saviour, which is Set forth in his name Iesus;
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he is called our mediatour, to make intercession for vs: where by the way noate;
he is called our Mediator, to make Intercession for us: where by the Way noate;
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that the Popish booke called the Ladies Psalter, made by Bonauenter, is blasphemous, because it appoints other mediators besides him:
that the Popish book called the Ladies Psalter, made by Bonauenter, is blasphemous, Because it appoints other mediators beside him:
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he is called our Lord, to defend & gouerne vs, he is called our dore and way to bring vs to the father;
he is called our Lord, to defend & govern us, he is called our door and Way to bring us to the father;
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he is called our Phisition to cure our spirituall diseases, and to restore vs to health:
he is called our physician to cure our spiritual diseases, and to restore us to health:
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he is called our shepheard to gather vs into the Church: he is called the bread of life, to norish vs to life euerlasting;
he is called our shepherd to gather us into the Church: he is called the bred of life, to nourish us to life everlasting;
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he is called our peace to pacific our conscience, he is called our hope because he is all in all vnto vs. Therefore it is said; we are complet in him:
he is called our peace to pacific our conscience, he is called our hope Because he is all in all unto us Therefore it is said; we Are complete in him:
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and therefore Paule saith, I desire to know nothing but Iesus Christ, and him crucified, & I count all things dung that I may winne Christ who doth communicate to vs not onely his name, his nature, and Therefore Paul Says, I desire to know nothing but Iesus christ, and him Crucified, & I count all things dung that I may win christ who does communicate to us not only his name, his nature,
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and his graces, but also his priuiledges that we should be Kinges and Priestes, that we should be Kinges and Priestes, that we should haue interrest in the creatures;
and his graces, but also his privileges that we should be Kings and Priests, that we should be Kings and Priests, that we should have Interest in the creatures;
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and be wayted on of Angels, therefore this is a great mistery, that God is manifested in the flesh.
and be waited on of Angels, Therefore this is a great mystery, that God is manifested in the Flesh.
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4 From hence comes the mutual feeling and affection that is betweene Christ & vs, that he takes the injuries done to vs,
4 From hence comes the mutual feeling and affection that is between christ & us, that he Takes the injuries done to us,
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as done to himselfe, as he saith to Saule; why persecutest thou me, when he went to Damascus, to persecute the Church:
as done to himself, as he Says to Saule; why Persecutest thou me, when he went to Damascus, to persecute the Church:
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& he takes the benefites bestowed vpon his members, to be bestowed on himselfe, as he shal say at the last day,
& he Takes the benefits bestowed upon his members, to be bestowed on himself, as he shall say At the last day,
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when I was hungry ye gaue me meate, when I was thirsty ye gaue me drinke,
when I was hungry you gave me meat, when I was thirsty you gave me drink,
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and he expoundes his meaning, in saying, that which ye did to one of these little ones that beleeues in me, yee did to me;
and he expounds his meaning, in saying, that which you did to one of these little ones that believes in me, ye did to me;
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as that which is done to the hand or foote, by reason of a naturall coniunction reaches to the head,
as that which is done to the hand or foot, by reason of a natural conjunction reaches to the head,
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so that which is done to Christians, by reason of a spiritual coniunction;
so that which is done to Christians, by reason of a spiritual conjunction;
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reaches to Christ the head of the Church, and on the other parte, from hence comes the feeling griefes of Christians:
reaches to christ the head of the Church, and on the other part, from hence comes the feeling griefs of Christians:
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when Christ is blasphemed or dishonoured, as Dauid sayeth: T•• rebukes of those that rebuked, they are fallen on me:
when christ is blasphemed or dishonoured, as David Saith: T•• rebukes of those that rebuked, they Are fallen on me:
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and the feeling comfort and reioysing that Christians haue when Christ is honoured, his kingdome furthered, and his will obeyed.
and the feeling Comfort and rejoicing that Christians have when christ is honoured, his Kingdom furthered, and his will obeyed.
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And from hence comes not onely the simpathie and •eeling that Christians haue with Christ their head,
And from hence comes not only the Sympathy and •eeling that Christians have with christ their head,
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but that they haue one with another as members of the same body; as the Apostle requireth, Be like affected one towards another; mourne with those that mourne,
but that they have one with Another as members of the same body; as the Apostle requires, Be like affected one towards Another; mourn with those that mourn,
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and reioyce with those that reioyce: and rejoice with those that rejoice:
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as in a naturall body there is not that feeling with the members of another bodie as of the same;
as in a natural body there is not that feeling with the members of Another body as of the same;
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so in Christes misticall body, there is not that feeling among the members of a strange body,
so in Christ's mystical body, there is not that feeling among the members of a strange body,
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as among those that be the true Church and body of Christ:
as among those that be the true Church and body of christ:
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therefore the scripture maketh th•• a marke of a true Christian and disciple, to loue thy brethren.
Therefore the scripture makes th•• a mark of a true Christian and disciple, to love thy brothers.
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This is the great misterie, that the sonne of God is manifested in the flesh, who• he is God, is our father;
This is the great mystery, that the son of God is manifested in the Flesh, who• he is God, is our father;
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as he is man, he• our brother; and as he is God and man, •• is our attonement maker:
as he is man, he• our brother; and as he is God and man, •• is our atonement maker:
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therefore let • not so looke to his humanity, as we forg• his diuinitie, least we be offended at • basenesse as the Iewes were, who call• him the Carpenters sonne:
Therefore let • not so look to his humanity, as we forg• his divinity, lest we be offended At • baseness as the Iewes were, who call• him the Carpenters son:
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and let vs n• so looke to his diuinity, as we forget his humanity, least we be dismaide at his brightnesse,
and let us n• so look to his divinity, as we forget his humanity, lest we be dismayed At his brightness,
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as the man was that said; depart from me, for I am a sinnefull man. But let vs so consider the vniting of these two natures in his person;
as the man was that said; depart from me, for I am a sinful man. But let us so Consider the uniting of these two nature's in his person;
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that in him we may see our happye condition, and know assuredly that as there is no saluation to them that are without him,
that in him we may see our happy condition, and know assuredly that as there is no salvation to them that Are without him,
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soe there is no condemnation to them that are in him: hee knowes not religyon that knowes not this, saith Maister Caluin.
so there is no condemnation to them that Are in him: he knows not Religion that knows not this, Says Master Calvin.
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Iustified in the spirit. All that which followes in this verse, serues but for the amplification of this mistery,Justified in the Spirit. All that which follows in this verse, serves but for the amplification of this mystery,
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therefore hauing beene somewhat large in the former wordes, I will bee briefe in the rest.
Therefore having been somewhat large in the former words, I will be brief in the rest.
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Iustification sometime in the Scripture dooth signifie, to account a thing or a person iust and pure that is not so of himselfe,
Justification sometime in the Scripture doth signify, to account a thing or a person just and pure that is not so of himself,
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and so it is taken commonly, when it respectes vs, who are by God esteemed iust by grace, that are not so by nature:
and so it is taken commonly, when it respects us, who Are by God esteemed just by grace, that Are not so by nature:
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but so it cannot be taken here, for in this sence Christ cannot be said to be iustified,
but so it cannot be taken Here, for in this sense christ cannot be said to be justified,
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except it bee from our sinnes that he had taken vppon him as our surety, as Paule saith:
except it be from our Sins that he had taken upon him as our surety, as Paul Says:
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he dyed for our sinnes, and rose agayne for our iustification: he died for our Sins, and rose again for our justification:
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that is to say, hauing by his death payde the price of our sinnes, hee was by his resurrection iustified and freed from them,
that is to say, having by his death paid the price of our Sins, he was by his resurrection justified and freed from them,
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and in him wee are iustyfied from our sinnes, and the punishmentes of them, because the penaltye of our sinnes beeing payde by him, can no more bee exacted of vs,
and in him we Are iustyfied from our Sins, and the punishments of them, Because the penalty of our Sins being paid by him, can no more be exacted of us,
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therefore Paule saith, as by one mans disobediene manye were made sinners, so by the obedyence of one many were made righteous:
Therefore Paul Says, as by one men disobediene many were made Sinners, so by the Obedience of one many were made righteous:
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therefore contrarye to the opinion of the Papistes, wee must fetch our iustification by the faith of the Gospell from him that is iust and hath kept the lawe,
Therefore contrary to the opinion of the Papists, we must fetch our justification by the faith of the Gospel from him that is just and hath kept the law,
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and not from our selues that are vniust and cannot keepe the law, therefore saith the Apostle, wee are iustified by the faith of Christ,
and not from our selves that Are unjust and cannot keep the law, Therefore Says the Apostle, we Are justified by the faith of christ,
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and not by the workes of the law, and yet faith dooth not iustyfie vs as it is a quality in vs, no more then to see patience or any other grace,
and not by the works of the law, and yet faith doth not iustyfie us as it is a quality in us, no more then to see patience or any other grace,
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but as it is grace that layes hould of Christ, neyther is it the quantitye or strength of faith that dooth iustifie vs;
but as it is grace that lays hold of christ, neither is it the quantity or strength of faith that doth justify us;
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but true faith how little soeuer that layes holde of the strength of Christ;
but true faith how little soever that lays hold of the strength of christ;
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but I will stand no longer vpon this point, though it be a speciall part of this misterye of godlynesse because the Apostle dooth not speake of this kinde of iustyfication heere as appeares,
but I will stand no longer upon this point, though it be a special part of this mystery of godliness Because the Apostle doth not speak of this kind of iustyfication Here as appears,
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when hee sayeth hee was iustyfied in the spirite. Therefore iustification is heere to be taken in another sence:
when he Saith he was iustyfied in the Spirit. Therefore justification is Here to be taken in Another sense:
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that is to alow or acknowledge a thing or a person to bee that which hee is in himselfe:
that is to allow or acknowledge a thing or a person to be that which he is in himself:
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when it seemed to some to be otherwise, as where it is saide wisedome is iustified of her children, that is acknowledged to bee excellent wisedome.
when it seemed to Some to be otherwise, as where it is said Wisdom is justified of her children, that is acknowledged to be excellent Wisdom.
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Though other doe deny it and account it foolishnesse in this sence, the Apostle speaketh heere,
Though other do deny it and account it foolishness in this sense, the Apostle speaks Here,
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when hee saith, Christ was iustified in the spirite, as if he should saye though hee were manifested in the flesh,
when he Says, christ was justified in the Spirit, as if he should say though he were manifested in the Flesh,
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and seemed to bee a base person; yet hee was found and acknowledged to bee the euerlasting and glorious God:
and seemed to be a base person; yet he was found and acknowledged to be the everlasting and glorious God:
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to the like effect the Apostle Peter speaketh of him saying:
to the like Effect the Apostle Peter speaks of him saying:
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Hee suffered in the flesh, and was quickned in the spirite, which is the same that Saint Iohn speaketh after hee had saide, the worde was made flesh, hee addeth, wee saw the glorye thereof as the glory of the onely begotten sonne of the father, full of grace and trueth, He suffered in the Flesh, and was quickened in the Spirit, which is the same that Saint John speaks After he had said, the word was made Flesh, he adds, we saw the glory thereof as the glory of the only begotten son of the father, full of grace and truth,
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for though the sonne of God tooke on him our humane nature & frailety he did not lay aside his deuine nature and maiestye,
for though the son of God took on him our humane nature & frailty he did not lay aside his divine nature and majesty,
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but onelye couered vnder the vayle of the flesh;
but only covered under the Vail of the Flesh;
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as the sunne though it bee couered with cloudes, yet the bright beames thereof doe sometime breake out and shew foorth it selfe to those that haue eyes;
as the sun though it be covered with Clouds, yet the bright beams thereof do sometime break out and show forth it self to those that have eyes;
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so the beames of Christes Godhead did sometimes breake out and appeare to those that were not spirituallye blinde,
so the beams of Christ's Godhead did sometime break out and appear to those that were not spiritually blind,
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and not onelye in his excellent words and Doctrine, speaking as it is sayde of him,
and not only in his excellent words and Doctrine, speaking as it is said of him,
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so as neuer man spake, but in his gloryous transfiguration vppon the mountaine, which Peter calles the holy Mount, where saith he;
so as never man spoke, but in his glorious transfiguration upon the mountain, which Peter calls the holy Mount, where Says he;
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Wee saw his glorye: And also in his notable and deuine miracles turning water into wine, feeding manye thousandes with a few loaues and fishes, causing the rough sea and windes to bee still, making warlike souldiers to fall backewarde,we saw his glory: And also in his notable and divine Miracles turning water into wine, feeding many thousandes with a few loaves and Fish, causing the rough sea and winds to be still, making warlike Soldiers to fallen backward,
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and euen the diuells to giue place at his commandement:
and even the Devils to give place At his Commandment:
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therefore when it is said here, he was iustified in the spirit, the meaning is, he was apparantly shewed, knowne and acknowledged to be God in the flesh.
Therefore when it is said Here, he was justified in the Spirit, the meaning is, he was apparently showed, known and acknowledged to be God in the Flesh.
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Seene of Angels. He was not onely iustyfied and acknowledged to be the sonne of God in the flesh by men,Seen of Angels. He was not only iustyfied and acknowledged to be the son of God in the Flesh by men,
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but also by Angels, who were acquainted with it, and witnesses of it; they brought tydings of his birth to the shepheardes;
but also by Angels, who were acquainted with it, and Witnesses of it; they brought tidings of his birth to the shepherds;
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they brought tydings of his resurrection to the women, they were behoulders of his ascention with the Apostles;
they brought tidings of his resurrection to the women, they were beholders of his Ascension with the Apostles;
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and they did not onely see him, but adore and worship him, and not onelye the good Angels,
and they did not only see him, but adore and worship him, and not only the good Angels,
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but the euill Angels did acknowledge him:
but the evil Angels did acknowledge him:
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this is a great misterye that dooth appeare wonderfull to all creatures both good and bad, that a babe lying in a manger,
this is a great mystery that doth appear wonderful to all creatures both good and bad, that a babe lying in a manger,
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and a man hanging vppon the crosse, should be the sonne of God and Sauiour of the world.
and a man hanging upon the cross, should be the son of God and Saviour of the world.
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Preached to the Gentiles. This is a further amplifying of this mistery, for Christ did not take flesh to the end to be hid and vnvnknowne, especially after he had performed the worke of redemptiō;Preached to the Gentiles. This is a further amplifying of this mystery, for christ did not take Flesh to the end to be hid and vnvnknowne, especially After he had performed the work of redemption;
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for although he bad his disciples to shew his transfiguration to no man, till he was risen againe from the dead,
for although he bade his Disciples to show his transfiguration to no man, till he was risen again from the dead,
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yet after that, he would haue both it and all other partes of religion published to all men,
yet After that, he would have both it and all other parts of Religion published to all men,
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when the woman powred a boxe of ointment on his head, he said;
when the woman poured a box of ointment on his head, he said;
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wheresoeuer this Gospell should be preached, that which shee had done should be spoken of for a memoriall of her, thereby shewing that the Gospel should be preached thorow the world,
wheresoever this Gospel should be preached, that which she had done should be spoken of for a memorial of her, thereby showing that the Gospel should be preached thorough the world,
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and if that little that shee did before his death should bee published and praised, how much more his death it selfe.
and if that little that she did before his death should be published and praised, how much more his death it self.
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This mistery of religion was hid 4000. yeares, or thereaboutes from the Gentiles a long time, it was contained in one familie and in one kingdome, in which respect, the Apostle calles the calling of the Gentiles to the knowledge of Christ, by the Gospell a mistery hid from the ages past;
This mystery of Religion was hid 4000. Years, or thereabouts from the Gentiles a long time, it was contained in one family and in one Kingdom, in which respect, the Apostle calls the calling of the Gentiles to the knowledge of christ, by the Gospel a mystery hid from the ages passed;
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but when the fulnesse of time was come, then God sent his sonne in the flesh, a light to be reuealed to the Gentiles, as Simeon speaketh according to that which was promised to Abraham; in thy seede shall all the nations in the earth be blessed,
but when the fullness of time was come, then God sent his son in the Flesh, a Light to be revealed to the Gentiles, as Simeon speaks according to that which was promised to Abraham; in thy seed shall all the Nations in the earth be blessed,
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therefore our Sauiour Christ commaunded his disciples to goe to all nations and preach the things he had commaunded, for which purpose hee gaue them extraordinary guifts,
Therefore our Saviour christ commanded his Disciples to go to all Nations and preach the things he had commanded, for which purpose he gave them extraordinary Gifts,
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and among the rest the guifte of speaking with dyuers tongues, according to that which Paule saith, he ascended vp on high,
and among the rest the guifte of speaking with Diverse tongues, according to that which Paul Says, he ascended up on high,
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and led captiuity captiue and gaue guiftes to men, and appointed some to bee Apostles, &c. Now as they were commaunded and inabled to preach to the Gentiles,
and led captivity captive and gave Gifts to men, and appointed Some to be Apostles, etc. Now as they were commanded and enabled to preach to the Gentiles,
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so they did as we may see throughout the booke of the Actes of the Apostles:
so they did as we may see throughout the book of the Acts of the Apostles:
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they preached first indeed to the Iews, but when they refused they turned to the Gentiles,
they preached First indeed to the Iews, but when they refused they turned to the Gentiles,
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although they suffered reproofe and persecution for the same, at the hands of the Iewes, because the Iewes misliked the calling of the Gentiles, some of them of ignorance;
although they suffered reproof and persecution for the same, At the hands of the Iewes, Because the Iewes misliked the calling of the Gentiles, Some of them of ignorance;
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thinking the promises belonged onely to them, and not to the Gentiles, except such as should enter into the Church by the auncient dore of circumcision,
thinking the promises belonged only to them, and not to the Gentiles, except such as should enter into the Church by the ancient door of circumcision,
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and some of them of duty thinking their dignity, of being the only people of God would fall,
and Some of them of duty thinking their dignity, of being the only people of God would fallen,
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if the Gentiles should be taken, in which is set forth, in the example of the elder brother;
if the Gentiles should be taken, in which is Set forth, in the Exampl of the elder brother;
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who enuied the entertainemen of the prodigall sonne.
who envied the entertainemen of the prodigal son.
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Now this mistery of calling of the Gentiles, is so much the more misticall, because the Iewes who were the natural Oliue-tree were broken,
Now this mystery of calling of the Gentiles, is so much the more mystical, Because the Iewes who were the natural Olive-tree were broken,
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and the Gentiles who were of the wilde Oliue-tree were grafted;
and the Gentiles who were of the wild Olive-tree were grafted;
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in this is a great mistery, that the Gentiles that were poore beggers which lay by the hedges and high wayes,
in this is a great mystery, that the Gentiles that were poor beggars which lay by the hedges and high ways,
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as it is set foorth in the parable, should bee called to the marriage of the Kinges sonne, that no Gentiles that were strangers and forreners as the Apostle speakes to the Ephesians, should be Citizens with the saints,
as it is Set forth in the parable, should be called to the marriage of the Kings son, that no Gentiles that were Strangers and foreigners as the Apostle speaks to the Ephesians, should be Citizens with the Saints,
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and of the houshold of God: and of the household of God:
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and as the Apostles did preach to the Gentiles, so the summe of their Preaching and Sermons was this mistery of religion, that God was manifested in the flesh, as we may see in the Actes, where they teach;
and as the Apostles did preach to the Gentiles, so the sum of their Preaching and Sermons was this mystery of Religion, that God was manifested in the Flesh, as we may see in the Acts, where they teach;
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that there is no name vnder heauen whereby we may be saued, but the name of Iesus. Beleeued on in the world.
that there is no name under heaven whereby we may be saved, but the name of Iesus. Believed on in the world.
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Hauing sayde, Christ, God and man, was preached to the Gentiles; now he saith, He was beleeued on the world:
Having said, christ, God and man, was preached to the Gentiles; now he Says, He was believed on the world:
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Whereby we see, that preaching goeth before faith: as Paul saith; How shall they beleeue except they heare, and how shall they heare without a Preacher: and Peter saith;
Whereby we see, that preaching Goes before faith: as Paul Says; How shall they believe except they hear, and how shall they hear without a Preacher: and Peter Says;
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God chose him that the Gentiles should heare the Gospell, and beleeue the preaching of the lawe,
God chosen him that the Gentiles should hear the Gospel, and believe the preaching of the law,
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though it hath an excellent vse to be a Schoolemaister, to leade vs to Christ,
though it hath an excellent use to be a Schoolmaster, to lead us to christ,
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and to prepare vs for Christ, as it did those to whom Iohn Baptist preached the doctrine of repentance, yet it cannot worke faith in men, that is the office of the Gospell, which setteth foorth Christ Iesus,
and to prepare us for christ, as it did those to whom John Baptist preached the Doctrine of Repentance, yet it cannot work faith in men, that is the office of the Gospel, which sets forth christ Iesus,
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and this misterie of our redemption that he hath wrought in the flesh, as we haue heard before:
and this mystery of our redemption that he hath wrought in the Flesh, as we have herd before:
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therefore is the Gospell called the word of faith, which the Gentiles did heare and beleeue,
Therefore is the Gospel called the word of faith, which the Gentiles did hear and believe,
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for although all that doe heare, doe not beleeue; yet none can beleeue but those that heare, therefore it is said:
for although all that do hear, do not believe; yet none can believe but those that hear, Therefore it is said:
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It pleased God by the foolishnesse of preaching to saue those that beleeue. It pleased God by the foolishness of preaching to save those that believe.
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Whereupon I inferre this briefe exhortation, (as a Parentheses) that those who would be religious, should not thinke reading either by others or by themselues, sufficient but that therewithall they do ioyne ordinary hearing, the worde preached, which is the iust, liuely & effectuall meanes that God hath ordained for the beginning and increasing of this grace, of faith,
Whereupon I infer this brief exhortation, (as a Parentheses) that those who would be religious, should not think reading either by Others or by themselves, sufficient but that therewithal they do join ordinary hearing, the word preached, which is the just, lively & effectual means that God hath ordained for the beginning and increasing of this grace, of faith,
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and all other gifts of sanctification.
and all other Gifts of sanctification.
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For Christ beeing preached to the Gentiles, he was not preached in vayne, but as the Apostle saith, he was beleeued on in the world;
For christ being preached to the Gentiles, he was not preached in vain, but as the Apostle Says, he was believed on in the world;
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not of all the world, for the Apostle saith, all men haue not faith, but in the world, that is as Luke saith in the Acts, As many as were ordained to eternall life beleeued, and therefore is true faith, which doeth apprehend Christ, called the faith of Gods elect, which is according to Godlinesse.
not of all the world, for the Apostle Says, all men have not faith, but in the world, that is as Lycia Says in the Acts, As many as were ordained to Eternal life believed, and Therefore is true faith, which doth apprehend christ, called the faith of God's elect, which is according to Godliness.
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This is not the least part of this great mistery that Christ is beleeued on in the world, some maruell that all which heare the word so plainely, This is not the least part of this great mystery that christ is believed on in the world, Some marvel that all which hear the word so plainly,
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and plentifully preached, doe not beleeue, but rather considering the impediments of faith:
and plentifully preached, do not believe, but rather considering the impediments of faith:
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that are within vs and without vs, it is maruell that any do beleeue, for faith is not of our selues by nature, it is the gift of Gods gra•e,
that Are within us and without us, it is marvel that any do believe, for faith is not of our selves by nature, it is the gift of God's gra•e,
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and another manner of thing then many imagine, seeing no man knowes it but those that haue it,
and Another manner of thing then many imagine, seeing no man knows it but those that have it,
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as no man knowes the sweetenes of hony but those that haue tasted it.
as no man knows the sweetness of honey but those that have tasted it.
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I will not enter into a common place of faith, because I purpose not to go from the Apostles purpose, onely thgat we may not be deceiued in iudging of it,
I will not enter into a Common place of faith, Because I purpose not to go from the Apostles purpose, only thgat we may not be deceived in judging of it,
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as many are, let vs knowe that faith is a precious and vnspeakeable gift;
as many Are, let us know that faith is a precious and unspeakable gift;
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which God by his holy spirit workes in the hartes of his elect in measure, whereby a man doeth applye Christ and all his good things to himselfe, with comfortable assurance,
which God by his holy Spirit works in the hearts of his elect in measure, whereby a man doth apply christ and all his good things to himself, with comfortable assurance,
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and whereby he is prouoked and inabled to thankefull obedience; thus Christ being preached, he was beleeued on in the worlde, not talked on onely,
and whereby he is provoked and enabled to thankful Obedience; thus christ being preached, he was believed on in the world, not talked on only,
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but beleeued on also, he was talked on of many, and beleeued on of some though but few in comparison as it is now,
but believed on also, he was talked on of many, and believed on of Some though but few in comparison as it is now,
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but we must not rest in lip faith, but labour for hart faith, not rest in faith of the flesh, but labour for faith of the spirite, not rest in the faith of common Protestantes;
but we must not rest in lip faith, but labour for heart faith, not rest in faith of the Flesh, but labour for faith of the Spirit, not rest in the faith of Common Protestants;
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but labour for the faith of true Christians, not rest in a dead faith that is without finite,
but labour for the faith of true Christians, not rest in a dead faith that is without finite,
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but labour for that faith which may ma•e vs aliue from dead workes, not rest in such a counterfet faith as is ouercome of the world,
but labour for that faith which may ma•e us alive from dead works, not rest in such a counterfeit faith as is overcome of the world,
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but labour for that faith that ••oth ouercome the world for Christ 〈 ◊ 〉 ouercome for vs,
but labour for that faith that ••oth overcome the world for christ 〈 ◊ 〉 overcome for us,
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except •• 〈 ◊ 〉 vs, this is the commandement of the Gospell: that we beleeue in him whome God hath sent;
except •• 〈 ◊ 〉 us, this is the Commandment of the Gospel: that we believe in him whom God hath sent;
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that we beleeue this mistery, no• only that God became man, but that he did it for the saluation of men,
that we believe this mystery, no• only that God became man, but that he did it for the salvation of men,
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and not only of other men, for so far hipocrites may go in beleeuing;
and not only of other men, for so Far Hypocrites may go in believing;
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but of our selues euery one must beleeue, that Christ so wrought the redemption of the Church generally,
but of our selves every one must believe, that christ so wrought the redemption of the Church generally,
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as hee did it for him perticulerlye, as a member of the same, and if there had beene no more he would haue done it for him alone.
as he did it for him particularly, as a member of the same, and if there had been no more he would have done it for him alone.
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This is a part of this mistery, to beleeue that Christ being in heauen, and we in earth, Christ beeing glorious and we base, Christ being pure and we defiled, should be one with vs and we with him.
This is a part of this mystery, to believe that christ being in heaven, and we in earth, christ being glorious and we base, christ being pure and we defiled, should be one with us and we with him.
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But marke that it was said before Christ was preached to the Gentiles, and now he was beleeued on in the world:
But mark that it was said before christ was preached to the Gentiles, and now he was believed on in the world:
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the Gentiles were great sinners, yet when Christ was preached, they beleeued in him. Some may therevpon aske this question;
the Gentiles were great Sinners, yet when christ was preached, they believed in him. some may thereupon ask this question;
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Doth Christ belong to wicked men? no, not so long as they bee wicked:
Does christ belong to wicked men? no, not so long as they be wicked:
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but the Apostles did preache this misterie of forgiuenesse of sinnes and saluation in Christ, to those that do repent, as Peter saith;
but the Apostles did preach this mystery of forgiveness of Sins and salvation in christ, to those that do Repent, as Peter Says;
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Amend your liues, and be baptised in the name of the Lord •esus, for the remission of sinnes: Amend your lives, and be baptised in the name of the Lord •esus, for the remission of Sins:
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therefore those that would beleeue this misterie, must repent of their sinnes, for the faith that wicked men boast of is but a fancie.
Therefore those that would believe this mystery, must Repent of their Sins, for the faith that wicked men boast of is but a fancy.
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Repentance is a godly sorrow, rising from the sight of our sinnes, and the punishment due vnto them, which causes a man to hate the deuill, euill men, and euill things;
Repentance is a godly sorrow, rising from the sighed of our Sins, and the punishment due unto them, which Causes a man to hate the Devil, evil men, and evil things;
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to loue God, good men, and good things in his minde, and to forsake the deuill euill men, and euill things:
to love God, good men, and good things in his mind, and to forsake the Devil evil men, and evil things:
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and to follow God, good men, and good things, in his maners:
and to follow God, good men, and good things, in his manners:
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but it is not so needfull to shew now what repentance is, as to perswade men to go about it:
but it is not so needful to show now what Repentance is, as to persuade men to go about it:
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neither is it so necessarie to shew whether faith or repentance be wrought first in a man, seeing they are alwayes ioyned together,
neither is it so necessary to show whither faith or Repentance be wrought First in a man, seeing they Are always joined together,
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and are at no time separated in a good man:
and Are At no time separated in a good man:
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repentance though it may be said to be the last in nature, yet it is the first in feeling.
Repentance though it may be said to be the last in nature, yet it is the First in feeling.
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Thus the Gentiles when they heard the Gospell, beleeued in Christ, as we may see in Zacheus, and in those that burned their bookes of curious Artes at Ephesus, and many other:
Thus the Gentiles when they herd the Gospel, believed in christ, as we may see in Zacchaeus, and in those that burned their books of curious Arts At Ephesus, and many other:
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therefore those that became Christians, are in the Epistles of Paul called Saints;
Therefore those that became Christians, Are in the Epistles of Paul called Saints;
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and if any that had beene receiued into the Church vpon a counterfeite shew of repentance, did returne to his olde sinnes, the scripture appoints him to be cast out and deliuered to Sathan,
and if any that had been received into the Church upon a counterfeit show of Repentance, did return to his old Sins, the scripture appoints him to be cast out and Delivered to Sathan,
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as vnworthy of a Christian estate;
as unworthy of a Christian estate;
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but those that did indeed beleeue in Christ, became true Christians, such as were redeemed, iustified and sanctified by him.
but those that did indeed believe in christ, became true Christians, such as were redeemed, justified and sanctified by him.
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Receiued vp into glory. That is his manhood, for his Godhead was alwayes in glorie;Received up into glory. That is his manhood, for his Godhead was always in glory;
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but the Apostle meanes he was receiued into glorie in his manhood, that he might enioy that life which was promised to those that keepe the law;
but the Apostle means he was received into glory in his manhood, that he might enjoy that life which was promised to those that keep the law;
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this is that he prayed for, Father glorifie thy sonne with that glorie that I had with thee before the worlde was: This is that the Euangelist Marke speakes of, He was taken vp into heauen:
this is that he prayed for, Father Glorify thy son with that glory that I had with thee before the world was: This is that the Evangelist Mark speaks of, He was taken up into heaven:
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The manner of his ascention thether, is set downe in the first of the Actes. The manner of his Ascension thither, is Set down in the First of the Acts.
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Therefore he is not here corporally vpon earth, as the Papistes say, for we beleeue in the creede, he assended into heauen which must containe him vntill his comming againe, this is that is saide of him, he is crowned with glory and honour, not such glory only as the Saints and Angels haue, Therefore he is not Here corporally upon earth, as the Papists say, for we believe in the creed, he ascended into heaven which must contain him until his coming again, this is that is said of him, he is crowned with glory and honour, not such glory only as the Saints and Angels have,
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but the highest degree of glory belonging to the head of the Church;
but the highest degree of glory belonging to the head of the Church;
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though he were base for a time, yet is he glorious for euer, which those that beleeue in him did see by saith,
though he were base for a time, yet is he glorious for ever, which those that believe in him did see by Says,
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as the theefe on the Crosse that said, Lord haue mercy on me, when thou commest in thy kingdome,
as the thief on the Cross that said, Lord have mercy on me, when thou Comest in thy Kingdom,
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and therfore though in the primatiue Church, the friendes of the Church did expostulate with them,
and Therefore though in the primitive Church, the Friends of the Church did expostulate with them,
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and say will ye beleeue and suffer for one that was crucified, yet by faith they ouercame such reasons,
and say will you believe and suffer for one that was Crucified, yet by faith they overcame such Reasons,
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and knew he was another manner of person, then they tooke him, as it is said, he was receiued into glory.
and knew he was Another manner of person, then they took him, as it is said, he was received into glory.
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This is that which is said of him, that hee sitteth at the right hand of God, that is as Paule expounded it, exalted farre aboue all principalitye and power, as it is said to the Philippians, hee humbled himselfe to the death of the Crosse,
This is that which is said of him, that he Sitteth At the right hand of God, that is as Paul expounded it, exalted Far above all principality and power, as it is said to the Philippians, he humbled himself to the death of the Cross,
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wherefore God hath exalted him, and giuen him a name aboue all names, that at the name of Iesus, euery knee should bow:
Wherefore God hath exalted him, and given him a name above all names, that At the name of Iesus, every knee should bow:
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this he saith of himselfe, all power is giuen to me both in heauen and in earth, that as he hath redeemed his people from their enemies,
this he Says of himself, all power is given to me both in heaven and in earth, that as he hath redeemed his people from their enemies,
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so hee might defend them from them.
so he might defend them from them.
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This is a great mistery, that he which was brought so lowe, should be exalted so high:
This is a great mystery, that he which was brought so low, should be exalted so high:
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but is this all that he was glorified in his person? No, but that he might glorifie his members as Paule saith to the Thesselonians: He shall be gloryfied in his Saints,
but is this all that he was glorified in his person? No, but that he might Glorify his members as Paul Says to the Thesselonians: He shall be glorified in his Saints,
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and made maruelous in all those that do beleeue; and made marvelous in all those that do believe;
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he laid not downe our nature againe, when he had wrought our redemption, but carried it with him into heauen,
he laid not down our nature again, when he had wrought our redemption, but carried it with him into heaven,
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as one saith when Christ went away from vs, hee lefte vs his pawne, that is his spirit, to assure vs hee would come againe to vs,
as one Says when christ went away from us, he left us his pawn, that is his Spirit, to assure us he would come again to us,
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and tooke with him our pawne that is our flesh, to assure vs we should come to him, according as hee saith in Iohn, I goe to prepare a place for you, that where I am there you may bee also.
and took with him our pawn that is our Flesh, to assure us we should come to him, according as he Says in John, I go to prepare a place for you, that where I am there you may be also.
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This is the misterye that the sonne of God came downe to the earth tofetch vs vp to heauen that after hee had sanctified our humayne nature in himselfe, he might glorifie vs with himselfe; as Paul saith:
This is the mystery that the son of God Come down to the earth tofetch us up to heaven that After he had sanctified our human nature in himself, he might Glorify us with himself; as Paul Says:
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He shall change our vile body, that it may be made like his glorious body; He shall change our vile body, that it may be made like his glorious body;
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which how excellent an estate it is, no toung is able to expresse, As the worst is past with Christ,
which how excellent an estate it is, no tongue is able to express, As the worst is past with christ,
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so the best is to come with Christians, for he would not haue come from glorye to basenesse,
so the best is to come with Christians, for he would not have come from glory to baseness,
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but to haue drawne vs from basenesse to glory:
but to have drawn us from baseness to glory:
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therefore let vs be content with our Sauiour Christ himselfe, to passe by the crosse to this crowne, where we shall receiue the end of our faith, which is the saluation of our soules.
Therefore let us be content with our Saviour christ himself, to pass by the cross to this crown, where we shall receive the end of our faith, which is the salvation of our Souls.
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The necessities of Religion, or Mans Renouation.
The necessities of Religion, or men Renovation.
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IOHN. 3. 3. Iesus answered except a man be borne againe, he canno• see the kingdome of God. 4. 5. 6. 7. 8. 9. 10. OVr Sauiour Christ being excellent and famous when hee was vpon the earth, many resorted to him to heare his doctrine and see his miracles;
JOHN. 3. 3. Iesus answered except a man be born again, he canno• see the Kingdom of God. 4. 5. 6. 7. 8. 9. 10. Our Saviour christ being excellent and famous when he was upon the earth, many resorted to him to hear his Doctrine and see his Miracles;
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and among the rest there was one Nichodemus who was a Pharisie, a teacher and Ecclesiasticall ruler among the Iewes, that came to him,
and among the rest there was one Nicodemus who was a Pharisee, a teacher and Ecclesiastical ruler among the Iewes, that Come to him,
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but secretly by night, fearing the displeasure of the rest of his sect (who loued not Christ nor his disciples) as some looking too much to men, haue a kinde of fleshly shame or bashfulnesse in well doing,
but secretly by night, fearing the displeasure of the rest of his sect (who loved not christ nor his Disciples) as Some looking too much to men, have a kind of fleshly shame or bashfulness in well doing,
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and the higher any man is lifted vp in wealth, authoritye or society with great men, the stronger impediments he hath to keepe him from Christ.
and the higher any man is lifted up in wealth, Authority or society with great men, the Stronger impediments he hath to keep him from christ.
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But when he comes to our Sauiour Christ, he salutes him reuerently and calles him Rabbi, a title and saluation then commonly vsed to learned men, and he saith to him;
But when he comes to our Saviour christ, he salutes him reverently and calls him Rabbi, a title and salvation then commonly used to learned men, and he Says to him;
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we know (speaking of himselfe & his company) thou art a teacher sent from God,
we know (speaking of himself & his company) thou art a teacher sent from God,
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for no man could doe those miracles which thou doest, except God were with him;
for no man could do those Miracles which thou dost, except God were with him;
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he knew him not to be the Messtas, but tooke him for some speciall Prophet, the rest of the Pharises asked him, by what authority he did those miracles, seeing he was not approoued by them that were the gouerners of the Church,
he knew him not to be the Messias, but took him for Some special Prophet, the rest of the Pharisees asked him, by what Authority he did those Miracles, seeing he was not approved by them that were the Governors of the Church,
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but Nichodemus being somwhat wiser then the rest, confesses he had authority sufficient from God.
but Nicodemus being somewhat Wiser then the rest, Confesses he had Authority sufficient from God.
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In the former chapter they required a signe, of him to confirme his calling if it were extraordinary,
In the former chapter they required a Signen, of him to confirm his calling if it were extraordinary,
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as Moses confirmed his calling, by turning his rodde into a serpent, and Elias by deuiding Iord•• with his mantle;
as Moses confirmed his calling, by turning his rod into a serpent, and Elias by dividing Iord•• with his mantle;
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but Nichodemus confesses there were signes ennow, for saith he: No man could doe those things that thou doost except God were with him.
but Nicodemus Confesses there were Signs ennow, for Says he: No man could do those things that thou dost except God were with him.
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Now although our Sauiour Christ might haue taken exception to his maner of comming by night,
Now although our Saviour christ might have taken exception to his manner of coming by night,
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and reprooued his feare of men, and ignorance, that he knew him not to be more then a Prophet,
and reproved his Fear of men, and ignorance, that he knew him not to be more then a Prophet,
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yet letting passe these wordes that I haue read, he beginnes with the chiefe point,
yet letting pass these words that I have read, he begins with the chief point,
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and that which was the cause of those faultes in him, which was the want of grace, and therefore saith.
and that which was the cause of those Faults in him, which was the want of grace, and Therefore Says.
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Except a man be borne againe, &c. As if he should say, although thou doost call me maister and thereby professest thy selfe to be a scholler,Except a man be born again, etc. As if he should say, although thou dost call me master and thereby professest thy self to be a scholar,
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yet I doe not account thee fit for my disciple except thou beest borne againe.
yet I do not account thee fit for my disciple except thou Best born again.
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For by the kingdome of heauen heere, is not ment the kingdome of glory in the next life,
For by the Kingdom of heaven Here, is not meant the Kingdom of glory in the next life,
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as some haue taken it, but the kingdome of grace in this life, that is, the true Church,
as Some have taken it, but the Kingdom of grace in this life, that is, the true Church,
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as it is taken in the fift of Mathew; the Church is called the kingdome of heauen, because the lawes whereby it is gouerned are from heauen, the guiftes wherewith it is endued, are from heauen:
as it is taken in the fift of Matthew; the Church is called the Kingdom of heaven, Because the laws whereby it is governed Are from heaven, the Gifts wherewith it is endued, Are from heaven:
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the persons that are members of the true Church, are Cittizens of heauen;
the Persons that Are members of the true Church, Are Citizens of heaven;
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and because the Church is as it were the suburbes, thorowe the which we must enter the Kingdome of heauen.
and Because the Church is as it were the suburbs, thorough the which we must enter the Kingdom of heaven.
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It is as if our Sauiour Christ should say, thou hast made a iourney to heare me,
It is as if our Saviour christ should say, thou hast made a journey to hear me,
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and thou hast vsed good wordes vnto me, but that is not enough, thou canst not bee accounted a true member of the Church,
and thou hast used good words unto me, but that is not enough, thou Canst not be accounted a true member of the Church,
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except thou hast good thoughtes and good workes aswell as good words;
except thou hast good thoughts and good works aswell as good words;
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except thou beest borne againe, that is, generally made better both in thy minde and manners.
except thou Best born again, that is, generally made better both in thy mind and manners.
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Let vs marke, our Sauiour dooth not flatter him, though he were a great man, but seekes to profit him;
Let us mark, our Saviour doth not flatter him, though he were a great man, but seeks to profit him;
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some doe much extoll small things in great men, if they will heare a sermon or two, giue courteous wordes and entertainement to a minister, they greatly commend them,
Some do much extol small things in great men, if they will hear a sermon or two, give courteous words and entertainment to a minister, they greatly commend them,
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although their mindes and manners be as vnformed as their naturall parents left them; but we must follow our Sauiour Christes example to Nichodemus; except they bee borne againe,
although their minds and manners be as unformed as their natural Parents left them; but we must follow our Saviour Christ's Exampl to Nicodemus; except they be born again,
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and reformed in hart and hand, aswel as in toung, except they be indeed generally sanctified aswel as they seeme to be so in some perticular, it is nothing worth,
and reformed in heart and hand, aswell as in tongue, except they be indeed generally sanctified aswell as they seem to be so in Some particular, it is nothing worth,
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although they would goe twenty mile to heare the choisest Preacher in the country, except they doe reforme themselues by the word,
although they would go twenty mile to hear the Choicest Preacher in the country, except they do reform themselves by the word,
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& conforme themselues to that which is taught therein, they be no Christians.
& conform themselves to that which is taught therein, they be no Christians.
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This doubtlesse was an vnpleasant answer to Nichodemus, for howsoeuer a naturall man can be content to haue something added to him,
This doubtless was an unpleasant answer to Nicodemus, for howsoever a natural man can be content to have something added to him,
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yet he likes not to haue all condemned that is in him, and to haue his estate called into question.
yet he likes not to have all condemned that is in him, and to have his estate called into question.
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But our Sauiour Christ not regarding what would please him, but profit him, condemnes his first birth,
But our Saviour christ not regarding what would please him, but profit him, condemns his First birth,
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and telles him, he must of necessity be borne againe: neither doth he speake of Nichodemus in perticular, but of all men in generall: for saith he;
and tells him, he must of necessity be born again: neither does he speak of Nicodemus in particular, but of all men in general: for Says he;
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Except a man be borne againe: and not of men onely but women also;Except a man be born again: and not of men only but women also;
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for that which was Nichodemus his condition, is the condition of all by their first birth:
for that which was Nicodemus his condition, is the condition of all by their First birth:
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the Potter would not breake his pot to make it againe except it were ill made;
the Potter would not break his pot to make it again except it were ill made;
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so God would not regenerate men, except they were euill generated.
so God would not regenerate men, except they were evil generated.
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Therefore our Sauiour Christ dooth in these words both condemne our first birth, and vrge the necessity of a new birth: as if he should say;
Therefore our Saviour christ doth in these words both condemn our First birth, and urge the necessity of a new birth: as if he should say;
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except a man in the time of his life become better then hee is by his birth,
except a man in the time of his life become better then he is by his birth,
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except a man be againe begotten of God, who is a better father in the wombe of the Church, that is a better mother by the worde;
except a man be again begotten of God, who is a better father in the womb of the Church, that is a better mother by the word;
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that is immortall and better seede, and so becomes a new creature and hath better qualities, he shall not haue a better inheritance.
that is immortal and better seed, and so becomes a new creature and hath better qualities, he shall not have a better inheritance.
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It is as if he should say, as a man is by his first birth become vnlike to God,
It is as if he should say, as a man is by his First birth become unlike to God,
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and like to the deuill, and therefore belongeth to hell, so he must by a second birth be made vnlike the diuell,
and like to the Devil, and Therefore belongeth to hell, so he must by a second birth be made unlike the Devil,
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and like to God, or els he cānot come to heauen: there is no other way to heauen for any man but this:
and like to God, or Else he cannot come to heaven: there is no other Way to heaven for any man but this:
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some will grant that Heathens, Papistes, & those that be out of the church are in a dangerous case,
Some will grant that heathens, Papists, & those that be out of the Church Are in a dangerous case,
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but they thinke all those that be in the Church, that haue bin baptised, and doe professe religion are wel,
but they think all those that be in the Church, that have been baptised, and do profess Religion Are well,
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but as Nichodemus was in the Church among the Iewes, so there be in the visible Church among vs bastards, that haue the same mother with true children, but not the same father:
but as Nicodemus was in the Church among the Iewes, so there be in the visible Church among us bastards, that have the same mother with true children, but not the same father:
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as our Sauiour Christ said to some of the Iewes;
as our Saviour christ said to Some of the Iewes;
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Yee call God father, but yee are of your father the deuill, for his workes yee doe: Ye call God father, but ye Are of your father the Devil, for his works ye do:
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Therefore hee saith here, Except a man be borne againe, hee cannot see the kingdome of God.
Therefore he Says Here, Except a man be born again, he cannot see the Kingdom of God.
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It is much like the speech Christ vseth to his Desciples;
It is much like the speech christ uses to his Disciples;
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Except yee be conuerted and become as little children, yee cannot enter into the kingdome of heauen. Except ye be converted and become as little children, ye cannot enter into the Kingdom of heaven.
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Many that are naturalles in their olde birthe and vnregenerate, will saye they hope to bee saued and to goe to heauen, but seeing our Sauiour Christ sayth the contrarie, what is their saying? yea our Sauiour Christ dooth vse a double asseueration against their assercion;
Many that Are naturals in their old birth and unregenerate, will say they hope to be saved and to go to heaven, but seeing our Saviour christ say the contrary, what is their saying? yea our Saviour christ doth use a double asseveration against their assertion;
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•erily, verily I say vnto you, except a man bee borne againe, hee cannot see the kingdome of God. •erily, verily I say unto you, except a man be born again, he cannot see the Kingdom of God.
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Adam at the first was noblie borne, the sonne of God, and heyre of all the world,Adam At the First was nobly born, the son of God, and heir of all the world,
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but by his fall he tainted his bloud, not onely to himselfe, but to all his posteritie;
but by his fallen he tainted his blood, not only to himself, but to all his posterity;
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so that since his fall, all that are begotten of him and his seede, are base borne and illegitimate:
so that since his fallen, all that Are begotten of him and his seed, Are base born and illegitimate:
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but as Princes haue regall authoritie to restore the posteritie of Traytors to their former and fathers first estate,
but as Princes have regal Authority to restore the posterity of Traitors to their former and Father's First estate,
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and to create Dukes, Earles and Barons, of those that were none;
and to create Dukes, Earls and Barons, of those that were none;
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so God hath much more power and authoritie to restore and recreate such as he will make noble.
so God hath much more power and Authority to restore and recreate such as he will make noble.
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Therefore those who are regenerate and borne againe, are Gentlemen indeed, of how base account soeuer they bee in the world,
Therefore those who Are regenerate and born again, Are Gentlemen indeed, of how base account soever they be in the world,
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as Peter speaking to the regenerated Christians that were afflicted and persecuted, sayth; Yee are a chosen generation, a royall Priesthood, a Kinglye nation.
as Peter speaking to the regenerated Christians that were afflicted and persecuted, say; Ye Are a chosen generation, a royal Priesthood, a Kingly Nation.
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But those that are not regenerate, are base, vnnoble and miserable, howsoeuer accounted among men,
But those that Are not regenerate, Are base, unnoble and miserable, howsoever accounted among men,
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therefore except a man be borne againe, it had beene better for him he had neuer beene borne;
Therefore except a man be born again, it had been better for him he had never been born;
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or that he had died in his first birth, that his sinnes might haue beene the fewer and his punishments the lesse.
or that he had died in his First birth, that his Sins might have been the fewer and his punishments the less.
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Nichodemus said, how can a man bee borne that is olde: Nicodemus said, how can a man be born that is old:
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let vs marke, he applies that which our Sauiour spake generally to himselfe perticularly, as if he should say,
let us mark, he Applies that which our Saviour spoke generally to himself particularly, as if he should say,
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if a man must be borne againe, then I must be borne againe that am an olde man;
if a man must be born again, then I must be born again that am an old man;
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this we are to imitate in him, to apply generall doctrine to our selues perticulerly,
this we Are to imitate in him, to apply general Doctrine to our selves particularly,
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and this doctrine of regeneration especially, for many haue liued 40. yea 60. yeare that are not an houre olde in Christianity:
and this Doctrine of regeneration especially, for many have lived 40. yea 60. year that Are not an hour old in Christianity:
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Nichodemus speakes not this in scorne, as some may thinke, but indeede of ignorance, as yee may see in the tenth verse.Nicodemus speaks not this in scorn, as Some may think, but indeed of ignorance, as ye may see in the tenth verse.
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It is as if he should say to Christ, thou saiest a man must be borne againe,
It is as if he should say to christ, thou Sayest a man must be born again,
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but olde men their mothers are dead, and if they were not? how should they that are stiffe and vnwildesome enter into their mothers wombe and be borne againe? Who would haue looked for such an answer as this from so great a clarke;
but old men their mother's Are dead, and if they were not? how should they that Are stiff and vnwildesome enter into their mother's womb and be born again? Who would have looked for such an answer as this from so great a Clerk;
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but the generation of the Papistes are as grosse as the generation of the Pharises, who when our Sauiour Christ saith:
but the generation of the Papists Are as gross as the generation of the Pharisees, who when our Saviour christ Says:
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Except yee eate the flesh of the some of man, and drinke his bloud yee haue no life in you, they vnderstand it carnally, that men must eate him, Except ye eat the Flesh of the Some of man, and drink his blood ye have no life in you, they understand it carnally, that men must eat him,
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and not one y flesh and bloud but bones also, in the sacrament, which is as palpable as that conceit of Nichodemus, that a man should enter into his mothers wombe againe and be borne;
and not one y Flesh and blood but bones also, in the sacrament, which is as palpable as that conceit of Nicodemus, that a man should enter into his mother's womb again and be born;
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and where they say God can do it, that is;
and where they say God can do it, that is;
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turne the bread in the sacrament into the body of Christ, so he can doe the other;
turn the bred in the sacrament into the body of christ, so he can do the other;
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for as hee can make a Camell to goe thorow a needles eye, so hee can make a man to enter into his mothers wombe;
for as he can make a Camel to go thorough a needles eye, so he can make a man to enter into his mother's womb;
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but we must not onely looke what God can doe, but what he will doe,
but we must not only look what God can do, but what he will do,
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for men can doe many things that they will not doe, so we must thinke of God:
for men can do many things that they will not do, so we must think of God:
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but by this speech of Nichodemus, and that of the Papistes, we may see how true that saying of the Apostle is;
but by this speech of Nicodemus, and that of the Papists, we may see how true that saying of the Apostle is;
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the naturall man perceiues not the things that are of God, because they are spiritually discerned,
the natural man perceives not the things that Are of God, Because they Are spiritually discerned,
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but although Nichodemus did not vnderstand that which our Sauiour Christ spake, yet he did well to aske a question about it:
but although Nicodemus did not understand that which our Saviour christ spoke, yet he did well to ask a question about it:
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some men if they doe not conceiue a thing that is taught them, they will reiect it,
Some men if they do not conceive a thing that is taught them, they will reject it,
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and say they will neuer beleeue it, measuring the Preachers doctrine by their shallow vnderstanding, and making that which they haue already conceiued, a rule of all that is preached:
and say they will never believe it, measuring the Preachers Doctrine by their shallow understanding, and making that which they have already conceived, a Rule of all that is preached:
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but we must beleeue that which the Scripture teacheth, though wee cannot conceiue it, as the misterie of the Trinitie, the doctrine of the resurrection of the body,
but we must believe that which the Scripture Teaches, though we cannot conceive it, as the mystery of the Trinity, the Doctrine of the resurrection of the body,
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and many other of Gods workes and words cannot be comprehended; yet as one saith, They may not be reprehended:
and many other of God's works and words cannot be comprehended; yet as one Says, They may not be reprehended:
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therefore we must not shutte the doore against instruction, thorowe presumptuous imagination;
Therefore we must not shut the door against instruction, thorough presumptuous imagination;
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but thinke that there be other men, especially our teachers, which knows that that we knowe not:
but think that there be other men, especially our Teachers, which knows that that we know not:
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and in this perswasion of our selues and others, let vs aske questions about the things we vnderstand not, especially those that we cannot be ignorant of and do well.
and in this persuasion of our selves and Others, let us ask questions about the things we understand not, especially those that we cannot be ignorant of and do well.
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It cannot be but many hearers are ignorant of diuers things that are spoken by the Minister,
It cannot be but many hearers Are ignorant of diverse things that Are spoken by the Minister,
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and that most are ignorant of some things, and yet almost none will aske a question about any thing,
and that most Are ignorant of Some things, and yet almost none will ask a question about any thing,
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but as they were ignorant before, so they continue ignorant still, as if they did loue darkenesse more then light:
but as they were ignorant before, so they continue ignorant still, as if they did love darkness more then Light:
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curious questions for which God hath left no answer, many will aske;
curious questions for which God hath left no answer, many will ask;
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As what God did before he made the worlde? why he made it no sooner? How long the worlde shall continue? with what fire it shall be destroyed? whether wee shall knowe our kinsfolkes in heauen? and such like,
As what God did before he made the world? why he made it no sooner? How long the world shall continue? with what fire it shall be destroyed? whither we shall know our kinsfolks in heaven? and such like,
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as a foole may mooue moe such questions in an houre, then the wisest man in the world can answere in seauen yeare:
as a fool may move more such questions in an hour, then the Wisest man in the world can answer in seauen year:
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Therefore one saith, to him that asked such a question;
Therefore one Says, to him that asked such a question;
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I cannot tell (saith he) that no man can tell, if yee will knowe, yee must tarrie till yee shall know, as yee are knowne.
I cannot tell (Says he) that no man can tell, if ye will know, ye must tarry till ye shall know, as ye Are known.
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And captious questions, such as one asked our Sauiour Christ, tempting him:
And captious questions, such as one asked our Saviour christ, tempting him:
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Whether it were lawfull to paye tribute to Caesar or noe, some will aske, which must be answered with silence or supposition; Whither it were lawful to pay tribute to Caesar or no, Some will ask, which must be answered with silence or supposition;
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but necessarye questions concerning regeneration, faith, repentance, and the practise of godlinesse, fewe are exercised in them, which shewes a carelesse minde:
but necessary questions Concerning regeneration, faith, Repentance, and the practice of godliness, few Are exercised in them, which shows a careless mind:
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but hee that is desirous to keepe a good conscience, will enquire how they may doe it.
but he that is desirous to keep a good conscience, will inquire how they may do it.
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If men would doe as the Disciples of our Sauiour Christ did, and as good men did, Num. 6. 9. 1. Cor. 7. 1. Acts. 2. obserue their doubts,
If men would do as the Disciples of our Saviour christ did, and as good men did, Num. 6. 9. 1. Cor. 7. 1. Acts. 2. observe their doubts,
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and write them either in their mindes or in their tables, and propound them in conuenient place and company;
and write them either in their minds or in their tables, and propound them in convenient place and company;
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they might be wiser then they be, and doe their duties better then they doe,
they might be Wiser then they be, and do their duties better then they do,
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and auoide many sinnes that they fall into, as the prouerbe is, the blinde eates many a Flie, yea many a Spider.
and avoid many Sins that they fallen into, as the proverb is, the blind eats many a Fly, yea many a Spider.
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Iesus answered, Verily I say to thee, except a man be borne of water and of the spirite, he cannot enter into the kingdome of heauen. Iesus answered, Verily I say to thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven.
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Because Nichodemus asked how a man could be borne againe that was olde, our Sauiour Christ telles him how,
Because Nicodemus asked how a man could be born again that was old, our Saviour christ tells him how,
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and because he vnderstood Christs former words carnally, he telles him they must be vnderstoode spiritually.
and Because he understood Christ former words carnally, he tells him they must be understood spiritually.
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The Papistes take these wordes to bee spoken of baptisme, and say, except a man be baptised he cannot be saued, putting a necessity in baptisme vnto saluation;
The Papists take these words to be spoken of Baptism, and say, except a man be baptised he cannot be saved, putting a necessity in Baptism unto salvation;
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it is true indeed that baptisme is necessary, and that to saluation, as all the meanes of saluation which God hath appointed are necessary and cannot be contemned without peril of condemnation;
it is true indeed that Baptism is necessary, and that to salvation, as all the means of salvation which God hath appointed Are necessary and cannot be contemned without peril of condemnation;
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but baptisme is not necessary to saluation in their sence, as if none could be saued except they be baptised,
but Baptism is not necessary to salvation in their sense, as if none could be saved except they be baptised,
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for the thiefe that was crucified with Christ, who was conuerted after baptisme, was instituted, was saued,
for the thief that was Crucified with christ, who was converted After Baptism, was instituted, was saved,
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and yet he was not baptised, so if any should die without baptisme when they would & cannot haue it, it hinders not their saluation:
and yet he was not baptised, so if any should die without Baptism when they would & cannot have it, it hinders not their salvation:
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if infants die before they be brought to baptisme, though negligence herein may be a sinne in the parents,
if Infants die before they be brought to Baptism, though negligence herein may be a sin in the Parents,
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yet is it no preiudice to the childe, no more then it was to those children that died without circumsition when they might not apply it before the eight day,
yet is it not prejudice to the child, no more then it was to those children that died without circumsition when they might not apply it before the eight day,
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for if the want of baptisme should be shutte from saluation, then it were possible to ouerthrow the election of God, which Christ denies.
for if the want of Baptism should be shut from salvation, then it were possible to overthrow the election of God, which christ Denies.
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But although baptisme bee called the 〈 ◊ 〉 and sacrament of regeneration, because it doth signifie and outwardly represent to our eyes, that clensing and renewing which the holy Gost dooth worke inwardly in our harts,
But although Baptism be called the 〈 ◊ 〉 and sacrament of regeneration, Because it does signify and outwardly represent to our eyes, that cleansing and renewing which the holy Ghost doth work inwardly in our hearts,
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yet it is not our Sauiour Christes purpose in this place to speake of baptisme at all:
yet it is not our Saviour Christ's purpose in this place to speak of Baptism At all:
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but to teach Nichodemus that in his former speach he ment not a carnall but a spirituall birth,
but to teach Nicodemus that in his former speech he meant not a carnal but a spiritual birth,
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& the reason why he names water, is because often in the Scripture the spirit is set foorth by water, to shew the working of the spirit in those that are borne againe,
& the reason why he names water, is Because often in the Scripture the Spirit is Set forth by water, to show the working of the Spirit in those that Are born again,
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as water dooth wash away the filthinesse of the bodie, and make the same more cleane,
as water doth wash away the filthiness of the body, and make the same more clean,
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so the spirit dooth clense and purifie the soule:
so the Spirit doth cleanse and purify the soul:
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therefore it is called the spirite of sanctification, so that in these wordes it is as our Sauiour Christ should say, I doe not meane, that a man should be borne againe carnally,
Therefore it is called the Spirit of sanctification, so that in these words it is as our Saviour christ should say, I do not mean, that a man should be born again carnally,
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but that he should be borne againe spiritually;
but that he should be born again spiritually;
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as yee are borne first like your earthlye father who is flesh, so you must be borne againe like your heauenlye Father, who is spirite,
as ye Are born First like your earthly father who is Flesh, so you must be born again like your heavenly Father, who is Spirit,
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and bee made pertaker as Peter speakes, of his deuine nature, not in substance but in qualities: as hee saith;
and be made partaker as Peter speaks, of his divine nature, not in substance but in qualities: as he Says;
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B•• yee holy as I am holy: And as Christ saith ▪ Be yee mercifull as your heauenly father is mercifull. B•• ye holy as I am holy: And as christ Says ▪ Be ye merciful as your heavenly father is merciful.
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And in that Christ saith heere, A ma• must be borne againe of the spirit, it shewe〈 … 〉 that regeneration consists not in a ciuill reformation, such as the lawes of the countrie, the companie that men keepe,
And in that christ Says Here, A ma• must be born again of the Spirit, it shewe〈 … 〉 that regeneration consists not in a civil Reformation, such as the laws of the country, the company that men keep,
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and the respect of their credit and outward safety, may drawe them vnto;
and the respect of their credit and outward safety, may draw them unto;
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but hee meanes that Christian reformation which the spirite, thorowe the knowledge and faith of the worde of God, dooth frame men vnto, begetting a knowing in or iudgement, a hating in affection,
but he means that Christian Reformation which the Spirit, thorough the knowledge and faith of the word of God, doth frame men unto, begetting a knowing in or judgement, a hating in affection,
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and forsaking in conuersation of those things which are euill in them by their first birth, that are contrarie to the worde, and that tende to condemnation:
and forsaking in Conversation of those things which Are evil in them by their First birth, that Are contrary to the word, and that tend to condemnation:
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and on the contrarie, begetting in them a knowing in iudgement, a loue in affection,
and on the contrary, begetting in them a knowing in judgement, a love in affection,
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and following in conuersation of those things which be good, that they haue by a new birth that are agreeable to the worde,
and following in Conversation of those things which be good, that they have by a new birth that Are agreeable to the word,
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and that tende to saluation, Except yee be borne againe of the spirite (thus saith our Sauiour Christ) yee cannot enter into the kingdome of God.
and that tend to salvation, Except ye be born again of the Spirit (thus Says our Saviour christ) ye cannot enter into the Kingdom of God.
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To the same effect spake •ohn Baptist to some of the other Pharisies who came to him to be baptised, which was an entrance into the Church;
To the same Effect spoke •ohn Baptist to Some of the other Pharisees who Come to him to be baptised, which was an Entrance into the Church;
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Bring forth (saith he) first fruites, worthie amendment of life, as if hee should say:Bring forth (Says he) First fruits, worthy amendment of life, as if he should say:
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What should you doe in the Church, or what should you doe with the badge or name of Christianitie,
What should you do in the Church, or what should you do with the badge or name of Christianity,
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when you are still corrupt and naughtie men.
when you Are still corrupt and naughty men.
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So our Sauiour Christ saith to Nichodemus heere, What shouldest thou or any such as thou art, doe in the new state of the Church, where God is a King, rules by his word and grace,
So our Saviour christ Says to Nicodemus Here, What Shouldst thou or any such as thou art, do in the new state of the Church, where God is a King, rules by his word and grace,
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and where men and women are subi•ct to him in minde and manners, whent hou art still an olde man in the strength of thy ignorance and naturall corruption,
and where men and women Are subi•ct to him in mind and manners, whent how art still an old man in the strength of thy ignorance and natural corruption,
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for the Church is the doore of the kingdome of God, and none are to be le• into the kingdome of God in this world so farre as men can iudge, that shall haue no place in the kingdome of God in th• world to come:
for the Church is the door of the Kingdom of God, and none Are to be le• into the Kingdom of God in this world so Far as men can judge, that shall have no place in the Kingdom of God in th• world to come:
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for if the Apostle woul• haue knowne and grosse sinners to be〈 … 〉 thrust out of the Church when they be in then he would haue them to be kept ou• that they come not in,
for if the Apostle woul• have known and gross Sinners to be〈 … 〉 thrust out of the Church when they be in then he would have them to be kept ou• that they come not in,
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and in that Phi〈 … 〉 did admit Sin on Magus, it was because h〈 … 〉 did dissemble that which was not in him and pretended faith & regeneration whe〈 … 〉 he had it not,
and in that Phi〈 … 〉 did admit since on Magus, it was Because h〈 … 〉 did dissemble that which was not in him and pretended faith & regeneration whe〈 … 〉 he had it not,
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but though he deceiued P〈 … 〉 lip, he could not deceiue Peter, who perce〈 … 〉 ued that he was an hipocr••e & in the ga〈 … 〉 of bitternesse, we now receiue children 〈 ◊ 〉 baptisme and enter them into the Church because the parents beeing faithfull, the〈 … 〉 •eede is holy in the account of the seruan〈 … 〉 of God, as the Apostle saith;
but though he deceived P〈 … 〉 lip, he could not deceive Peter, who perce〈 … 〉 ued that he was an hipocr••e & in the ga〈 … 〉 of bitterness, we now receive children 〈 ◊ 〉 Baptism and enter them into the Church Because the Parents being faithful, the〈 … 〉 •eede is holy in the account of the seruan〈 … 〉 of God, as the Apostle Says;
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but we mu〈 … 〉 see some testimonies of grace in themselue〈 … 〉 before we receiue them to the other sacr〈 … 〉ment:
but we mu〈 … 〉 see Some testimonies of grace in themselue〈 … 〉 before we receive them to the other sacr〈 … 〉ment:
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if any one will obiect •udas, he w〈 … 〉 then no open offender, and also it was th〈 … 〉 the Scripture might be fulfilled.
if any one will Object •udas, he w〈 … 〉 then no open offender, and also it was th〈 … 〉 the Scripture might be fulfilled.
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And those that haue by baptisme been• enticed into the Church, must know th〈 … 〉 if when they come to yeares of vnderstanding, they doe not answer to that they professed in Baptisme, to renounce the deuill and his workes,
And those that have by Baptism been• enticed into the Church, must know th〈 … 〉 if when they come to Years of understanding, they do not answer to that they professed in Baptism, to renounce the Devil and his works,
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and to beleeue and obey Gods word, though they haue a place in the Church and be accounted Christians among, men,
and to believe and obey God's word, though they have a place in the Church and be accounted Christians among, men,
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yet they shall be shutte out of the kingdome of heauen with the fiue foolish Virgins.
yet they shall be shut out of the Kingdom of heaven with the fiue foolish Virgins.
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Therefore saith our Sauiour Christ, Except a man bee borne of water and of the spirile, except hee been cleansed from corruption,
Therefore Says our Saviour christ, Except a man be born of water and of the spirile, except he been cleansed from corruption,
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and made partaker of the guiftes of sanctification, he cannot enter into the kingdome of God.
and made partaker of the Gifts of sanctification, he cannot enter into the Kingdom of God.
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But if a man be borne againe, he shall enter;
But if a man be born again, he shall enter;
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our Sauiour Christ vseth the like speech in Math. 19. 9. He that putteth away his wife except it bee for fornication,
our Saviour christ uses the like speech in Math. 19. 9. He that putteth away his wife except it be for fornication,
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and marries another, committeth adul•erie but if it be for fornication;and Marries Another, Committeth adul•erie but if it be for fornication;
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it is otherwise then so in this place, he saith, Except a man be borne againe hee cannot see the kingdome of God;
it is otherwise then so in this place, he Says, Except a man be born again he cannot see the Kingdom of God;
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but if hee be borne againe, he shall see it both heere and hereafter, as Peter saith;
but if he be born again, he shall see it both Here and hereafter, as Peter Says;
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Blessed be God who hath begotten vs againe to inheritance immortall, vndefiled, rescrued in •eauen for vs. It is not indeed our Sauiour Christes purpose to set foorth the excellencie of a regenerate and Christian estate, that is shewed in other places of Scripture: Blessed be God who hath begotten us again to inheritance immortal, undefiled, rescrued in •eauen for us It is not indeed our Saviour Christ's purpose to Set forth the excellency of a regenerate and Christian estate, that is showed in other places of Scripture:
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but his purpose is to shewe the necessitie of it, and that without it a man cannot be saued.
but his purpose is to show the necessity of it, and that without it a man cannot be saved.
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That which is borne of the flesh, is flesh. That which is born of the Flesh, is Flesh.
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Our Sauiour Christ confirmes his answere to Nichodemus, as if hee should saye, I would haue thee vnderstand I did not meane, Our Saviour christ confirms his answer to Nicodemus, as if he should say, I would have thee understand I did not mean,
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when I sayde, a man must bee borne againe, that a man should enter into his mothers wombe againe,
when I said, a man must be born again, that a man should enter into his mother's womb again,
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as thou diddest carnally take mee:
as thou didst carnally take me:
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for if he could or should, that would not profit him, because it is carnall and all one with the first birthe,
for if he could or should, that would not profit him, Because it is carnal and all one with the First birth,
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for that which is borne of the flesh, is flesh. By flesh, in the first place is meant the substance of flesh;
for that which is born of the Flesh, is Flesh. By Flesh, in the First place is meant the substance of Flesh;
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and in the second place the corruption of flesh: as if hee should saye; that which is borne of naturall parents bodilye, is sinfull and corrupt.
and in the second place the corruption of Flesh: as if he should say; that which is born of natural Parents bodily, is sinful and corrupt.
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If Adam had stoode in his first estate, that which should haue beene borne of the flesh had not beene corrupt but holy:
If Adam had stood in his First estate, that which should have been born of the Flesh had not been corrupt but holy:
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but since Adam fell, all that are naturallye borne of him are flesh, that is to say, corrupt both in body and soule,
but since Adam fell, all that Are naturally born of him Are Flesh, that is to say, corrupt both in body and soul,
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and not onelye the inferiour partes of the soule, as the thoughts and imaginations thereof, which in Gen•sis are sayde to bee euill continuallye,
and not only the inferior parts of the soul, as the thoughts and Imaginations thereof, which in Gen•sis Are said to be evil continually,
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but also the higher partes of the soule, as the wisdome and conscience. As Paul speaketh to the Romans; The wisedome of the flesh is emnitie against God:
but also the higher parts of the soul, as the Wisdom and conscience. As Paul speaks to the Romans; The Wisdom of the Flesh is Enmity against God:
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and to Titus; Their conscience is defiled. And as the soule is corrupted, so is the bodye and the partes thereof;
and to Titus; Their conscience is defiled. And as the soul is corrupted, so is the body and the parts thereof;
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therefore the Scripture speaketh of some men, and saythe: Their eyes are full of adulterie, and the poyson of Aspes is vnder theyr lippes:
Therefore the Scripture speaks of Some men, and say: Their eyes Are full of adultery, and the poison of Asps is under their lips:
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their handes are full of bloud, their feete runne to euill. Therefore the Apostle sayth of all naturall men, They are dead in trispasses.
their hands Are full of blood, their feet run to evil. Therefore the Apostle say of all natural men, They Are dead in trispasses.
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Therefore when the Papists saye, there is free-will in men by nature, and some disposition to goodnesse, they speake contrarye to our Sauiour Christ, That which is borne of the fleshe, is fleshe.
Therefore when the Papists say, there is freewill in men by nature, and Some disposition to Goodness, they speak contrary to our Saviour christ, That which is born of the Flesh, is Flesh.
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Let them shewe what parte of a man is vncontrouled in the Scripture:
Let them show what part of a man is uncontrolled in the Scripture:
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and in what parte, eyther of religion or conuersation, wee are not directed from the highest point of •aith to the lowest part of manners,
and in what part, either of Religion or Conversation, we Are not directed from the highest point of •aith to the lowest part of manners,
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as how to eate and drinke, and to apparell our selues.
as how to eat and drink, and to apparel our selves.
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The•efore whatsoeuer the Papists doe ignorantly speake, we must knowe, as it is vnpossible for vs to doe any thing belonging to this life, till we be borne;
The•efore whatsoever the Papists do ignorantly speak, we must know, as it is unpossible for us to do any thing belonging to this life, till we be born;
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so it is to doe any thing belonging to a better life, till wee be borne againe:
so it is to do any thing belonging to a better life, till we be born again:
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for wee are not sufficient (saith the Apostle) of our selues to thinke a good thought,
for we Are not sufficient (Says the Apostle) of our selves to think a good Thought,
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but all our sufficiencie is of God, who worketh in vs both the will and the deede, that is, by a spirituall and new birth,
but all our sufficiency is of God, who works in us both the will and the deed, that is, by a spiritual and new birth,
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for that which is borne of the flesh is flesh.
for that which is born of the Flesh is Flesh.
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It is true that the corruption of our first birthe dooth not shewe it selfe in all alike,
It is true that the corruption of our First birth doth not show it self in all alike,
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but in some more then in other:
but in Some more then in other:
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some are so incontinent, that their owne wiues cannot serue them, but are like fedde horses, neighing after their neighbours wiues;
Some Are so incontinent, that their own wives cannot serve them, but Are like fed Horses, neighing After their neighbours wives;
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some are so intemperate, that they become like Swine in drunkennesse and gormandize; some are so furious as they care not who they reuile and rayle vppon;
Some Are so intemperate, that they become like Swine in Drunkenness and Gourmandise; Some Are so furious as they care not who they revile and rail upon;
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some are so couetous that they will be guile and deceiue euerye one they deale withall:
Some Are so covetous that they will be guile and deceive every one they deal withal:
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other naturall men are more ciuill in shew, but no better in deed;
other natural men Are more civil in show, but no better in deed;
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some are in words as louing as Ionathan, but in heart as spightfull as Absalon: some are in words as honest as Susanna, but in deede,
Some Are in words as loving as Ionathan, but in heart as spiteful as Absalom: Some Are in words as honest as Susanna, but in deed,
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though secretly, as vnchaste as Dalyla: some haue new faces, but olde hearts; a newe cloake but an olde coate:
though secretly, as unchaste as Dalyla: Some have new faces, but old hearts; a new cloak but an old coat:
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yea those that haue the best naturall guiftes, as witte, cloquence, knowledge of humaine sciences, and in some pointes do• seeme to shewe foorth speciall vertues;
yea those that have the best natural Gifts, as wit, eloquence, knowledge of human sciences, and in Some points do• seem to show forth special Virtues;
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as it is sayde of Socrates, hee was so temperate, that hee would neuer eate but when hee was hungrie,
as it is said of Socrates, he was so temperate, that he would never eat but when he was hungry,
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and so pacient that hee was neuer seene to be angrie.
and so patient that he was never seen to be angry.
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Scipio Affricanus is said to haue beene so pitty•ull, that hee vsed his captiues as if they had beene his owne Souldyers.Scipio Africanus is said to have been so pitty•ull, that he used his captives as if they had been his own Soldiers.
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There are also great things spoken of the Iustice of Aristides, of the liberalitie of Mespania, and of the chastitye of Lucretia.
There Are also great things spoken of the justice of Aristides, of the liberality of Mespania, and of the chastity of Lucretia.
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But these, or whatsoeuer such things haue beene found in Heathens, they were nothing else but gilded sinnes,
But these, or whatsoever such things have been found in heathens, they were nothing Else but gilded Sins,
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because they proceeded from fleshe, that is to say, from pryde, loue of praise, and such like corruptions of nature,
Because they proceeded from Flesh, that is to say, from pride, love of praise, and such like corruptions of nature,
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and not from regeneration and the spirite of sanctification. Therefore saith our Sauiour Christ, That which is borne of the fleshe, is fleshe:
and not from regeneration and the Spirit of sanctification. Therefore Says our Saviour christ, That which is born of the Flesh, is Flesh:
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as if hee should saye, there is nothing but corruption in a naturall man, neyther in his thoughts, in his wordes,
as if he should say, there is nothing but corruption in a natural man, neither in his thoughts, in his words,
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nor in his workes, if we could but see the heart and the corners and courses of a naturall mans life,
nor in his works, if we could but see the heart and the corners and courses of a natural men life,
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as it is indeede, it would seeme more odious vnto vs then any thing that euer we sawe,
as it is indeed, it would seem more odious unto us then any thing that ever we saw,
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for all that is borne of the fleshe, is fleshe: and not onely all that is in a man when hee is borne is corrupt,
for all that is born of the Flesh, is Flesh: and not only all that is in a man when he is born is corrupt,
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but all that afterwarde hee dooth thinke, speake or doe, according to his first birthe, that is, according to his naturall iudgement, naturall affection, and naturall conuersation.
but all that afterward he doth think, speak or do, according to his First birth, that is, according to his natural judgement, natural affection, and natural Conversation.
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Therefore the Apostle speaking of the estate of all naturall men, saith; There is none that dooth good, no not one.
Therefore the Apostle speaking of the estate of all natural men, Says; There is none that doth good, no not one.
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For which cause wee are commanded in the Scripture, to put off the corruptions of our nature.
For which cause we Are commanded in the Scripture, to put off the corruptions of our nature.
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Paul saith to the Ephesians; Put of the olde man which is corrupte, to purge them: As the same Apostle saith to the Corinthians, Purge the olde •euin of maliciousnesse and wickednesse. To denye them, as our Sauiour Christ sayth: Paul Says to the Ephesians; Put of the old man which is corrupt, to purge them: As the same Apostle Says to the Corinthians, Purge the old •euin of maliciousness and wickedness. To deny them, as our Saviour christ say:
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Hee that will be my Disciple, let him deny himselfe, that is, his owne corrupt iudgement and affection, to cast them away: He that will be my Disciple, let him deny himself, that is, his own corrupt judgement and affection, to cast them away:
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as the author to the Hebrews saith; Cast away the things that presse downe:
as the author to the Hebrews Says; Cast away the things that press down:
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To mortifie •hem, as it is sayde to the Coll•sians; Mo•ti•ie your earthlie members, and names diueis perticulers to abstaine from them: as Peter saith;
To mortify •hem, as it is said to the Coll•sians; Mo•ti•ie your earthly members, and names diueis particulars to abstain from them: as Peter Says;
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Abstaine from fleshlye lustes that fight against the soule. To haue no fellowship with them, as to the Ephesians Paul saith; Abstain from fleshly lusts that fight against the soul. To have no fellowship with them, as to the Ephesians Paul Says;
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Haue no fellowship with the vnfruitfull workes of darknesse, but reprooue them rather. Have no fellowship with the unfruitful works of darkness, but reprove them rather.
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To cleanse them, as the Holye Ghost saith by •ames; Cleanse your hands yee sinners, and purge your hearts yee wau•ring minded.
To cleanse them, as the Holy Ghost Says by •ames; Cleanse your hands ye Sinners, and purge your hearts ye wau•ring minded.
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There be some things in nature indeed that must not bee cast off, as the faculties of the soule and members of the bodie,
There be Some things in nature indeed that must not be cast off, as the faculties of the soul and members of the body,
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but whatsoeuer is corrupt in nature must bee layde aside: not iudgement, but the corruption of iudgement:
but whatsoever is corrupt in nature must be laid aside: not judgement, but the corruption of judgement:
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not affection, as some thinke all anger is sinne, but the corruption of affection:
not affection, as Some think all anger is sin, but the corruption of affection:
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So not the members of the bodye, as some haue taken those wordes of our Sauiour Christ;
So not the members of the body, as Some have taken those words of our Saviour christ;
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If thine eye offend thee plucke it out, &c. but the corruption of those members, and so of all the rest. If thine eye offend thee pluck it out, etc. but the corruption of those members, and so of all the rest.
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And as the Scripture doth command vs to cast off the corruption of nature generally, so perticulerly, & saith:
And as the Scripture does command us to cast off the corruption of nature generally, so particularly, & Says:
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Lie not, sweare not, steale not, commit not adultery, kill not, &c. Some will lay aside some sinnes in their manners,
Lie not, swear not, steal not, commit not adultery, kill not, etc. some will lay aside Some Sins in their manners,
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but not the loue of them in their mindes, as the Pharises were outwardly like painted Tombes, but inwardly full of rottennesse:
but not the love of them in their minds, as the Pharisees were outwardly like painted Tombs, but inwardly full of rottenness:
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some will leaue some little sinnes, but not great sinnes; as Herod that reformed many things, but would not put awaye his brother Philips wife:
Some will leave Some little Sins, but not great Sins; as Herod that reformed many things, but would not put away his brother Philips wife:
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and some will leaue some great sinnes, but not little sinnes, they will not forsweare,
and Some will leave Some great Sins, but not little Sins, they will not forswear,
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but they will sweate in their common talke, they will not rob openly, but they will deceiue secretly.
but they will sweat in their Common talk, they will not rob openly, but they will deceive secretly.
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But all these are borne of the flesh, & not of the spirite:
But all these Are born of the Flesh, & not of the Spirit:
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In the new history of Scot-land there is mention made of a controuersie betweene Scotland and Ireland,
In the new history of Scotland there is mention made of a controversy between Scotland and Ireland,
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for an Iland lying betweene them both, at length it was put to the determination of a wise Frenchman, whose order was that a snake should be put into the Iland aliue,
for an Island lying between them both, At length it was put to the determination of a wise Frenchman, whose order was that a snake should be put into the Island alive,
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and if it did still liue, the Iland should belong to Scotland, and if not, it should belong to Ireland,
and if it did still live, the Island should belong to Scotland, and if not, it should belong to Ireland,
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because it is said there are no snakes in Ireland;
Because it is said there Are no snakes in Ireland;
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which is aleaged to this ende, to shew that if the venomous corruptions of our nature doe liue and thriue in men, they belong to the kingdome of Sathan:
which is alleged to this end, to show that if the venomous corruptions of our nature do live and thrive in men, they belong to the Kingdom of Sathan:
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for that which is borne of the flesh, is flesh, and cannot enter into the kingdome of God.
for that which is born of the Flesh, is Flesh, and cannot enter into the Kingdom of God.
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And that which is borne of the spirit, is spirit, That is, he that is a spirituall man, is spiritually minded, & walkes after the spirit: And that which is born of the Spirit, is Spirit, That is, he that is a spiritual man, is spiritually minded, & walks After the Spirit:
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as he that is borne of the flesh is carnally minded, and walkes after the flesh,
as he that is born of the Flesh is carnally minded, and walks After the Flesh,
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so he that is borne againe of the spirit is spiritually minded and manuered. He meanes not that the substance of the spirite is infused into a regenerate man,
so he that is born again of the Spirit is spiritually minded and manuered. He means not that the substance of the Spirit is infused into a regenerate man,
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as the familie doe dreame, but the qualities and guiftes of the spirite:
as the family do dream, but the qualities and Gifts of the Spirit:
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neyther is it meant that a regenerate man that is borne of the spirite, is all spirite,
neither is it meant that a regenerate man that is born of the Spirit, is all Spirit,
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as a naturall man is all flesh; for wee must not thinke any man can be perfect in this life.
as a natural man is all Flesh; for we must not think any man can be perfect in this life.
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Paul saith of himselfe which is true, much more of others, That he was not come to perfection, Paul Says of himself which is true, much more of Others, That he was not come to perfection,
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but onely did striue vnto it:
but only did strive unto it:
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therefore to the Romans hee complaines of his imperfections, which hee calles the lawe of his members or remnants of the flesh, that still did rebell against the spirite: for although Saint Iohn •ayth;
Therefore to the Romans he complains of his imperfections, which he calls the law of his members or remnants of the Flesh, that still did rebel against the Spirit: for although Saint John •ayth;
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Hee that is borne of God sinnes not, yet the meaning is not, that hee sinnes not at all: He that is born of God Sins not, yet the meaning is not, that he Sins not At all:
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for in the first Chapter hee saith; If wee say we haue no sinne, wee lye, and sinne in saying so.
for in the First Chapter he Says; If we say we have no sin, we lie, and sin in saying so.
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But the meaning is as some take it, hee sinnes not as hee is borne of God,
But the meaning is as Some take it, he Sins not as he is born of God,
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or so farre as he is regenerate, but as the most take it he sinnes not as he did before he was regenerate, willingly and notoriouslye,
or so Far as he is regenerate, but as the most take it he Sins not as he did before he was regenerate, willingly and notoriously,
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therfore when our Sauiour saith, that which is borne of the spirit is spirit, the meaning is, he that is regenerate is a spirituall man, not the flesh,
Therefore when our Saviour Says, that which is born of the Spirit is Spirit, the meaning is, he that is regenerate is a spiritual man, not the Flesh,
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but the spirit, not the corruption of nature, but the sanctifying grace of God dooth rule and is predominate in him.
but the Spirit, not the corruption of nature, but the sanctifying grace of God doth Rule and is predominate in him.
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Therefore the sinnes of the children of God are called infirmities, because they proceede from corruption that is weakened and made infirme in them by grace;
Therefore the Sins of the children of God Are called infirmities, Because they proceed from corruption that is weakened and made infirm in them by grace;
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and therfore the duties of the children of God are called good workes because they proceede from grace,
and Therefore the duties of the children of God Are called good works Because they proceed from grace,
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but passing by our reason, our will, our affection, our tongues, handes, and other members, that are corrupt by nature,
but passing by our reason, our will, our affection, our tongues, hands, and other members, that Are corrupt by nature,
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and but in part sanctified, they receiue some defilement:
and but in part sanctified, they receive Some defilement:
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yet because the motion from whence they come, being the motion of Gods grace, the end whereto they tend being Gods glorye,
yet Because the motion from whence they come, being the motion of God's grace, the end whereto they tend being God's glory,
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and the ground whereon they stand beeing Gods worde is good, therefore they are called good workes, are accounted good,
and the ground whereon they stand being God's word is good, Therefore they Are called good works, Are accounted good,
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and accepted in the faith of Christ;
and accepted in the faith of christ;
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who & whose workes were absolutely good, and therfore the workes of those that are regenerate and beleeue in him, are accounted as his are,
who & whose works were absolutely good, and Therefore the works of those that Are regenerate and believe in him, Are accounted as his Are,
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for this cause a regenerate man is called a spirituall man, taking his name of the more excellent part:
for this cause a regenerate man is called a spiritual man, taking his name of the more excellent part:
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as a man is called a melancholike man, not as if he had no fleame or choller in him;
as a man is called a melancholic man, not as if he had no flame or choler in him;
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but because that humour beares the greatest sway in him:
but Because that humour bears the greatest sway in him:
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so a Christian is called a spirituall man, not as if there were no remnantes of flesh in him,
so a Christian is called a spiritual man, not as if there were no remnants of Flesh in him,
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but because the spirit beares the greatest swaye and ouer rules corruption in him: therefore we must put a difference betweene iustification & sanctification.
but Because the Spirit bears the greatest sway and over rules corruption in him: Therefore we must put a difference between justification & sanctification.
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The Papistes speake of such a sanctification as may iustifie a man before God, but iustification must be teached by faith from Christ Iesus, whose perfect iustice is imputed to those that beleeue:
The Papists speak of such a sanctification as may justify a man before God, but justification must be teached by faith from christ Iesus, whose perfect Justice is imputed to those that believe:
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our sanctification is alwayes in this life imperfect and mingled with some wantes: but yet so as regeneration makes a man exceedingly to differ from a naturall man: our sanctification is always in this life imperfect and mingled with Some Wants: but yet so as regeneration makes a man exceedingly to differ from a natural man:
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he that is of the flesh (saith the Apostle) sauours the things of the flesh; he that is of the Flesh (Says the Apostle) savours the things of the Flesh;
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that is corruption affectes them, delightes them, &c. But hee that is of the spirite, that is as Christ saith:
that is corruption affects them, delights them, etc. But he that is of the Spirit, that is as christ Says:
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Borne of the spirite, saueurs the things of the spirite; Born of the Spirit, saueurs the things of the Spirit;
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a regenerate man in that he is borne of God, loues his heauenly father and delightes in him,
a regenerate man in that he is born of God, loves his heavenly father and delights in him,
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but hee that is not borne of God but is a naturall man, dooth not, beeing nothing of kin to him.
but he that is not born of God but is a natural man, doth not, being nothing of kin to him.
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A regenerate man delightes in the lawe of God, an vnregenerate man dooth not but hateth the light;
A regenerate man delights in the law of God, an unregenerate man doth not but hates the Light;
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a regenera•e man loues those that be regenerate, being the children of God and his Christian brothers and sisters, a naturall man loues them not but rather hates them,
a regenera•e man loves those that be regenerate, being the children of God and his Christian Brother's and Sisters, a natural man loves them not but rather hates them,
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as Iohn shewes in his first Epistle. A regenerate man doth see and feele the remnants of corruption, and complaines of it:
as John shows in his First Epistle. A regenerate man does see and feel the remnants of corruption, and complains of it:
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the naturall man doth not, but iustifies himselfe as the Pharisie did.
the natural man does not, but Justifies himself as the Pharisee did.
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Luk. 18. 11. The regenerate man would not doe the euill that some time he dooth, Luk. 18. 11. The regenerate man would not do the evil that Some time he doth,
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and he would doe the good that he dooth not, and that good that he doth he would doe it better:
and he would do the good that he doth not, and that good that he does he would do it better:
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the naturall man dooth the euill that hee would, hee dooth no good, nor hath no minde to it,
the natural man doth the evil that he would, he doth no good, nor hath no mind to it,
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neither dooth hee truely desire to be any better then he is.
neither doth he truly desire to be any better then he is.
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The regenerate man prayes and cries Abba father, & by the spirite groanes vnto God for fauour,
The regenerate man prays and cries Abba father, & by the Spirit groans unto God for favour,
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for helpe against temptation, for strength against sinne, for grace to thinke, speake and doe better;
for help against temptation, for strength against sin, for grace to think, speak and do better;
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the naturall man spendes no praiers about these things;
the natural man spends no Prayers about these things;
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if he do, it is but in few colde and fashionable wordes without affection of heart:
if he do, it is but in few cold and fashionable words without affection of heart:
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the regenerate man doth truely and earnestly striue against the corruption of nature, that yet remaines in him,
the regenerate man does truly and earnestly strive against the corruption of nature, that yet remains in him,
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& more and more ouercome it, as Saloman saith;
& more and more overcome it, as Solomon Says;
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In all labour there is profit, the naturall man doth not so hauing nothing in him but flesh.
In all labour there is profit, the natural man does not so having nothing in him but Flesh.
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There is in a regenerate man as it were two men as Rebecca had two natiōs in her wombe,
There is in a regenerate man as it were two men as Rebecca had two Nations in her womb,
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so a Christian hath as it were two natures in his wombe, the members of the olde man and the new man, of the fles• and of the spirite,
so a Christian hath as it were two nature's in his womb, the members of the old man and the new man, of the fles• and of the Spirit,
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as Paule saith, the flesh resistes the spirit, and the spirite resistes the flesh: therefore saith Peter; abstaine from fleshly lusts, that fight against the •oule;
as Paul Says, the Flesh resistes the Spirit, and the Spirit resistes the Flesh: Therefore Says Peter; abstain from fleshly Lustiest, that fight against the •oule;
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the striuing against corruption is the greatest excercise of a Christian, outward troubles and enemies are nothing like it,
the striving against corruption is the greatest Exercise of a Christian, outward Troubles and enemies Are nothing like it,
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when the flesh or corruption preuailes in the childe of God;
when the Flesh or corruption prevails in the child of God;
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thereof growes sorrow and griefe, as Dauid when hee had sinned saith, I goe mourning all the day, but when the spirit preuailes against the flesh thereof growes ioy and comfort.
thereof grows sorrow and grief, as David when he had sinned Says, I go mourning all the day, but when the Spirit prevails against the Flesh thereof grows joy and Comfort.
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But a naturall man further then the feare of mans law, or the shame of the worlde dooth enforce him, hath no sorrow for his •innes,
But a natural man further then the Fear of men law, or the shame of the world doth enforce him, hath no sorrow for his •innes,
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except some few examples, such as were Esau and Iudas, whome God dooth touch with hellish tormentes, that in them other great sinners might see as it were a toarch of hell fire burning before their e•es:
except Some few Examples, such as were Esau and Iudas, whom God doth touch with hellish torments, that in them other great Sinners might see as it were a toarch of hell fire burning before their e•es:
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and as a naturall man hath no sorrow for sin, further then feare of man or shame doth force him,
and as a natural man hath no sorrow for since, further then Fear of man or shame does force him,
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so he hath no ioy in good things, further then pride or vainglory doth pricke him;
so he hath no joy in good things, further then pride or vainglory does prick him;
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so that to vse the common similitude of the scripture, as we may know a good tree from a bad tree, by the difference of their fruites,
so that to use the Common similitude of the scripture, as we may know a good tree from a bad tree, by the difference of their fruits,
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so we may know a spirituall man from a carnall man, by the difference of their ▪ mindes and manners.
so we may know a spiritual man from a carnal man, by the difference of their ▪ minds and manners.
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A regenerate man that is borne of the spirite, though he be not perfectly sanctified in this life, yet hee is wholely sanctified:
A regenerate man that is born of the Spirit, though he be not perfectly sanctified in this life, yet he is wholly sanctified:
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for as there is a naturall birth of the whole man, so there is a spirituall birth of the whole man, that is,
for as there is a natural birth of the Whole man, so there is a spiritual birth of the Whole man, that is,
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as all the partes both of his soule and bodie are vitiated and corrupted by the first birth,
as all the parts both of his soul and body Are vitiated and corrupted by the First birth,
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so all the partes of his soule and bodye, his iudgement, affection, his will, his conscience, his memory, his eyes, his tongue, handes, feete, &c. are sanctified by his second and new birth;
so all the parts of his soul and body, his judgement, affection, his will, his conscience, his memory, his eyes, his tongue, hands, feet, etc. Are sanctified by his second and new birth;
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and there is no part of a regenerate man so corrupt as it was before:
and there is no part of a regenerate man so corrupt as it was before:
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I speake not of some extraordynarye fault, that some good man may fall into by strong temptation, which peraduenture hee committed not,
I speak not of Some extraordynarye fault, that Some good man may fallen into by strong temptation, which Peradventure he committed not,
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nor the like before his conuersion, but I speake of that ordinarye estate that Gods children are brought vnto by regeneration.
nor the like before his conversion, but I speak of that ordinary estate that God's children Are brought unto by regeneration.
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Therefore we are in the Scripture not onely exhorted generally to put on the new man, to be renewed, to amend out liues, to be holy,
Therefore we Are in the Scripture not only exhorted generally to put on the new man, to be renewed, to amend out lives, to be holy,
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as God is holy, but wee are exhorted to the perticuler vertues and partes of the new man,
as God is holy, but we Are exhorted to the particular Virtues and parts of the new man,
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as to knowledge, loue, pacience, temperance, humility, and diuers other partes of sanctification:
as to knowledge, love, patience, temperance, humility, and diverse other parts of sanctification:
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there is no naturall man but doth something that is good in it selfe, though it bee not so to him;
there is no natural man but does something that is good in it self, though it be not so to him;
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but a regenerate man is good many wayes within and without, in wordes and indeedes.
but a regenerate man is good many ways within and without, in words and indeedes.
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Againe hee that is borne againe of the spirit, doth grow in grace and the guiftes of the spirite, that is, not onely to adde one grace to another, as Peter saith:
Again he that is born again of the Spirit, does grow in grace and the Gifts of the Spirit, that is, not only to add one grace to Another, as Peter Says:
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•oyne to your faith, vertue to vertue, patience to patience, temperance to temperance, &c. But euery grace and spirituall gift dooth grow greater & stronger, •oyne to your faith, virtue to virtue, patience to patience, temperance to temperance, etc. But every grace and spiritual gift doth grow greater & Stronger,
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as the disciples saide to Christ, Lord increase our faith, so we must saye, Lorde increase ours,
as the Disciples said to christ, Lord increase our faith, so we must say, Lord increase ours,
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and our loue, our pacience our zeale, &c. For as there is growing of the first birth from children to men,
and our love, our patience our zeal, etc. For as there is growing of the First birth from children to men,
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as growing in the corruption of the first birth, as the Apostle saith;
as growing in the corruption of the First birth, as the Apostle Says;
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Euill men and deceiuers waxe worse and worse, so there is a growing in the second and new birth from little to much.Evil men and deceivers wax Worse and Worse, so there is a growing in the second and new birth from little to much.
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The meanes here of is the word of God, as Peter speakes, as new borne babes desire the sincere milke of the word, that yee may grow thereby, and prayer.
The means Here of is the word of God, as Peter speaks, as new born babes desire the sincere milk of the word, that ye may grow thereby, and prayer.
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As our Sauiour said ou• heauenly father will giue the holy Ghost, that is, the giuftes of the holy Ghost to those that aske him.
As our Saviour said ou• heavenly father will give the holy Ghost, that is, the giuftes of the holy Ghost to those that ask him.
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Now seeing it is so necessary that a man should bee borne againe, without the which he cannot enter into the kingdome of heauen:
Now seeing it is so necessary that a man should be born again, without the which he cannot enter into the Kingdom of heaven:
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let euery man and woman examine themselues whether he can finde a new creature in him or no, which he shall know by the former properties of a regenerate man;
let every man and woman examine themselves whither he can find a new creature in him or no, which he shall know by the former properties of a regenerate man;
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let him examine whether hee haue a new minde and new manners in generall, then let him examine the perticulers first.
let him examine whither he have a new mind and new manners in general, then let him examine the particulars First.
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1 If he loues God with the affection of a childe to his father.
1 If he loves God with the affection of a child to his father.
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2 If he loues the children of God with the affection of a brother or sister.
2 If he loves the children of God with the affection of a brother or sister.
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3 If he delightes in the lawe of God, because of the excellent wisedome, holinesse and righteousnesse that is in vs. 4 If hee sees his owne corruption of nature, and condemnes it, and himselfe for it.
3 If he delights in the law of God, Because of the excellent Wisdom, holiness and righteousness that is in us 4 If he sees his own corruption of nature, and condemns it, and himself for it.
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5 If in his affection hee would not doe that which is euill and contrary to the law,
5 If in his affection he would not do that which is evil and contrary to the law,
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but would doe that which is good and agreeable to the law.
but would do that which is good and agreeable to the law.
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6 If he praies to God with an vnfained hart, not only for pardon of sinne, but for power against sinne.
6 If he prays to God with an unfeigned heart, not only for pardon of sin, but for power against sin.
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7 If he doe truely and earnestly striue against sinne; and for vertue, not only without but within himselfe.
7 If he do truly and earnestly strive against sin; and for virtue, not only without but within himself.
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8 If he hath remorse and sorrowe for sinne, though they be little in comparison, and secret, that the world knowes not, and ioy in goodnesse.
8 If he hath remorse and sorrow for sin, though they be little in comparison, and secret, that the world knows not, and joy in Goodness.
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9 If he desire and vse the meanes of the word of God, that may make him growe in the new birthe and become better.
9 If he desire and use the means of the word of God, that may make him grow in the new birth and become better.
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If a man finde these things in himselfe, he is regenerate and borne againe; if not, he is not borne of the spirit, but is in his naturall estate.
If a man find these things in himself, he is regenerate and born again; if not, he is not born of the Spirit, but is in his natural estate.
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What must such a man as findes not these things do, conclude he is a reprobate:
What must such a man as finds not these things do, conclude he is a Reprobate:
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no, but feare it, & know that •ames speakes that the Scripture offers more grace;
no, but Fear it, & know that •ames speaks that the Scripture offers more grace;
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therefore heare the word which is the immortall seede of our new birthe, while it is called to daye,
Therefore hear the word which is the immortal seed of our new birth, while it is called to day,
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and among other things, heere that Saint Iames saith, cleanse your hands yee sinners, and purge you hartes yee wauering minded, let your laughter be• turned into mourning,
and among other things, Here that Saint James Says, cleanse your hands ye Sinners, and purge you hearts ye wavering minded, let your laughter be• turned into mourning,
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and your ioy into heauynesse, neuer bee merry, neuer eate your meate pleasantly, neuer sleepe quietly,
and your joy into heauynesse, never be merry, never eat your meat pleasantly, never sleep quietly,
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but tremble and quake continually, heare, reade, aske questions, and praye diligentlye, till God hath begunne a true worke of grace in you,
but tremble and quake continually, hear, read, ask questions, and pray diligently, till God hath begun a true work of grace in you,
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for that which is borne of the fleshe, is fleshe and cannot enter into the kingdome of heauen;
for that which is born of the Flesh, is Flesh and cannot enter into the Kingdom of heaven;
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but that which is borne of the spirite is spirit and shall enter. Maruell not that I said vnto thee, yee must be borne againe.
but that which is born of the Spirit is Spirit and shall enter. Marvel not that I said unto thee, ye must be born again.
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Our Sauiour Christ forbiddes him not simplye to maruell at this, for if Dauid wondred to beholde the naturall creatures of God;
Our Saviour christ forbids him not simply to marvel At this, for if David wondered to behold the natural creatures of God;
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how much more wonderfull are those things that bee supernaturall, Dauid speaking of his creation, saith, I am fearefully and wonderfully made, much more wonderfull is it to be created and made a new:
how much more wonderful Are those things that be supernatural, David speaking of his creation, Says, I am fearfully and wonderfully made, much more wonderful is it to be created and made a new:
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it is a greater matter to regenerate a man, then it was to create the worlde;
it is a greater matter to regenerate a man, then it was to create the world;
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for at the first God created all things with a worde, but to recreate a man there must be wordes and deedes to, Christ must be borne for vs that wee might bee borne againe in him, Christ must dye for vs, that our olde man might bee slaine,
for At the First God created all things with a word, but to recreate a man there must be words and Deeds to, christ must be born for us that we might be born again in him, christ must die for us, that our old man might be slain,
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and must be quickned and rise againe for vs, that a new creature might bee reuiued and restored in vs:
and must be quickened and rise again for us, that a new creature might be revived and restored in us:
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therefore regeneration is a thing to bee maruelled at, as manye other of the great and excellent workes of God bee;
Therefore regeneration is a thing to be marveled At, as many other of the great and excellent works of God be;
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but when Christ biddes Nichodemus not maruell, hee meanes such a marueling as fighteth against faith,
but when christ bids Nicodemus not marvel, he means such a marvelling as fights against faith,
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and causes a man to reiect a thing as fabulous, because hee cannot conceiue it;
and Causes a man to reject a thing as fabulous, Because he cannot conceive it;
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but to wonder at Gods grace and power in the regenerate, and to submit our selues and our sences to the word and worke of God, there in is a commendable thing.
but to wonder At God's grace and power in the regenerate, and to submit our selves and our Senses to the word and work of God, there in is a commendable thing.
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But marke wee that Nichodemus not being regenerate himselfe, regeneration was a riddle to him,
But mark we that Nicodemus not being regenerate himself, regeneration was a riddle to him,
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as the Papistes and those that haue not true faith themselues thinke that none can bee assured of their saluation, whereby wee may see how true that saying of the Apostle is: That Godlynesse is a Misterye.
as the Papists and those that have not true faith themselves think that none can be assured of their salvation, whereby we may see how true that saying of the Apostle is: That Godliness is a Mystery.
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Furthermore, note that our Sauiour Christ saith not, we must be borne againe;
Furthermore, note that our Saviour christ Says not, we must be born again;
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but yee, because hee would exclude himselfe, for his first birth was vncorrupt, hee was conceiued by the holye Ghost and borne of a Virgin without sinne,
but ye, Because he would exclude himself, for his First birth was uncorrupt, he was conceived by the holy Ghost and born of a Virgae without sin,
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and therefore neede not be borne againe: but all other men beeing corrupt by their first birthe must be borne againe;
and Therefore need not be born again: but all other men being corrupt by their First birth must be born again;
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yea euen the Pharises who thought themselues excellent in comparison of others:
yea even the Pharisees who Thought themselves excellent in comparison of Others:
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therefore hee saith to Nichodemus that was a Pharisie, yee must bee borne againe, as hee saith in Mathew: Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises, yee cannot enter into the kingdome of God.
Therefore he Says to Nicodemus that was a Pharisee, ye must be born again, as he Says in Matthew: Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the Kingdom of God.
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The winde bloweth where it listeth, &c. By this similitude he would reprooue the follye of Nichodemus, that did followe onely his reasonable iudgement and naturall conceite in this worke of regeneration; The wind blows where it lists, etc. By this similitude he would reprove the folly of Nicodemus, that did follow only his reasonable judgement and natural conceit in this work of regeneration;
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this is supernaturall, as Paule by a similitude taken from the Corne, reprooued the foly of the Corinthians, that followed reason in the article of the resurrection:
this is supernatural, as Paul by a similitude taken from the Corn, reproved the folly of the Corinthians, that followed reason in the article of the resurrection:
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It is as if our Sauiour Christ should saye, wee would knowe there is winde, that God hath created for many purposes, we heare it, wee feele it, It is as if our Saviour christ should say, we would know there is wind, that God hath created for many Purposes, we hear it, we feel it,
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and see the effectes of it; but we cannot tell where it riseth, nor where it setteth:
and see the effects of it; but we cannot tell where it Riseth, nor where it sets:
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so wee may perceiue the working of the spirite in others, and feele it in our selues, changing our iudgements, our affection, and conuersations:
so we may perceive the working of the Spirit in Others, and feel it in our selves, changing our Judgments, our affection, and conversations:
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as how euidently was the power of the spirite to be perceiued in Paule, who of a persecuter became a Preacher:
as how evidently was the power of the Spirit to be perceived in Paul, who of a Persecutor became a Preacher:
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in Zacheus who of an oppresser became a distributer: in Abraham who of an Idolater became a true worshipper:
in Zacchaeus who of an oppresser became a distributer: in Abraham who of an Idolater became a true worshipper:
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and in Marie Magdalen who of an adulterer became a chaste liuer, and least any should say these were choice persons, our Sauiour Christ saith heere:
and in Marry Magdalen who of an adulterer became a chaste liver, and lest any should say these were choice Persons, our Saviour christ Says Here:
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So is euery one that is borne of the spirite. So is every one that is born of the Spirit.
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The sound of the winde is heard of manye, and the force of it is seene in carrying the Cloudes, in moouing the Waters, in dryuing the shippes, in shaking the trees;
The found of the wind is herd of many, and the force of it is seen in carrying the Clouds, in moving the Waters, in driving the ships, in shaking the trees;
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but in how few is the force of Gods spirite seene to mooue and carrye men to spirituall duties, to zeale, loue, liberality, iustice, mercye, &c. The blasts and force of the flesh are heard and seene in Towne and country, in swearing, rayling, lying, adultery, drunkenesse, &c. But the blasts of the spirit not so common,
but in how few is the force of God's Spirit seen to move and carry men to spiritual duties, to zeal, love, liberality, Justice, mercy, etc. The blasts and force of the Flesh Are herd and seen in Town and country, in swearing, railing, lying, adultery, Drunkenness, etc. But the blasts of the Spirit not so Common,
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if I should also follow the other similitude, so is euery one that is borne of the spirite, there is good instruction in it, what sorrow hath a woman in bearing of children, what faintings, what gripings and throwes,
if I should also follow the other similitude, so is every one that is born of the Spirit, there is good instruction in it, what sorrow hath a woman in bearing of children, what faintings, what gripings and throws,
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as if she should be torne in pecces, and all to bring forth a childe,
as if she should be torn in Pieces, and all to bring forth a child,
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yea some are content to be ript, that by their owne death they may procure the childes life:
yea Some Are content to be ripped, that by their own death they may procure the child's life:
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but how little paines doe men take to bee borne againe, to cast away the workes of the flesh,
but how little pains do men take to be born again, to cast away the works of the Flesh,
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and to bring forth the fruites of the spirit, which will not be done with •ase,
and to bring forth the fruits of the Spirit, which will not be done with •ase,
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but with wrastling with Sathan, resisting of sinne, and denying our selues. Nichodemus answered and saide, how can these things be?
but with wrestling with Sathan, resisting of sin, and denying our selves. Nicodemus answered and said, how can these things be?
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A man would thinke that by this time we should haue hard a new borne babe cry,
A man would think that by this time we should have heard a new born babe cry,
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but he still reasons carnally, where is the goodnesse of nature to goodnesse, that the Papistes boast of,
but he still Reasons carnally, where is the Goodness of nature to Goodness, that the Papists boast of,
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when this man that had nature helped by learning, and manye meanes, yet was altogeather vnap•,
when this man that had nature helped by learning, and many means, yet was altogether vnap•,
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so much as to conceiue of spirytuall good thinges. Those that thinke themselues wise enoughe to conceiue any thing;
so much as to conceive of spiritual good things. Those that think themselves wise enough to conceive any thing;
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yea any point of religion, are controuled by this mans example, where wee may see how hard a thing it is to worke regeneration, in a man,
yea any point of Religion, Are controlled by this men Exampl, where we may see how hard a thing it is to work regeneration, in a man,
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when it is so hard to make men conceaue it.
when it is so hard to make men conceive it.
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Reason with many men about the points of religion, as faith, repentance, and the like, you shall finde such vnsauorie carnall and caueling speeches,
Reason with many men about the points of Religion, as faith, Repentance, and the like, you shall find such unsavoury carnal and caviling Speeches,
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as it would make a spirituall man to wonder they shoulde bee so ignorant and sencelesse.
as it would make a spiritual man to wonder they should be so ignorant and senseless.
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But by this man wee see though doctrine bee deliuered plainely, though it bee deliuered diuersely,
But by this man we see though Doctrine be Delivered plainly, though it be Delivered diversely,
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though it be laide foorth generallye, and perticulerlye, though it bee shewed by similitudes, and borrowed speeches,
though it be laid forth generally, and particularly, though it be showed by Similitudes, and borrowed Speeches,
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yet men cannot perceiue and vnderstand it, except God giue them grace: therefore Dauid prayeth to the Lorde thus;
yet men cannot perceive and understand it, except God give them grace: Therefore David Prayeth to the Lord thus;
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Open mine eyes that I may see the wonders of thy lawe, but Nichodemus his eyes were still shutte vp, and therefore saith;
Open mine eyes that I may see the wonders of thy law, but Nicodemus his eyes were still shut up, and Therefore Says;
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How can these things be? Because he could not conceiue them, by reason he thought they could not be:How can these things be? Because he could not conceive them, by reason he Thought they could not be:
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but there bee many things done that wee cannot perceiue how they bee done. An Adamant stone drawes Yron to it, though we cannot perceiue how it dooth it:
but there be many things done that we cannot perceive how they be done. an Adamant stone draws Iron to it, though we cannot perceive how it doth it:
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a Diamond stone will write vppon Glasse, though wee cannot perceiue how:
a Diamond stone will write upon Glass, though we cannot perceive how:
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wee see the shadow of a Dyall is gone, but we cannot perceiue how it is gone:
we see the shadow of a Dial is gone, but we cannot perceive how it is gone:
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so a childe in a short time is growne, but we cannot perceiue how it growes.
so a child in a short time is grown, but we cannot perceive how it grows.
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Now if our reason be confounded in so many earthly things, how much more in this heauenly worke of regeneration.
Now if our reason be confounded in so many earthly things, how much more in this heavenly work of regeneration.
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Iesus answered, Art thou a teacher in Israel and knowest not these things. Iesus answered, Art thou a teacher in Israel and Knowest not these things.
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Seeing he lost his speech on him, he fals to rebuking of him, as if hee should say, takest thou vpon thee to teach and guide other,
Seeing he lost his speech on him, he falls to rebuking of him, as if he should say, Takest thou upon thee to teach and guide other,
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and art ignorant thy selfe and knowest not the principles, that are as it were the A. B. C. to religion:
and art ignorant thy self and Knowest not the principles, that Are as it were the A. B. C. to Religion:
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they had read the Scripture, that said;
they had read the Scripture, that said;
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Circumcise the foreskin of your heartes, turne to God, repent, &c. but they vnderstood it not,Circumcise the foreskin of your hearts, turn to God, Repent, etc. but they understood it not,
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for if they had, they should haue seene it all one with this that Christ saith:
for if they had, they should have seen it all one with this that christ Says:
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Yee must be borne againe, but Nichodemus knew not these things.Ye must be born again, but Nicodemus knew not these things.
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I doubt there be many men, yea some ministers at this day which yet is more strange, that can but onely reade the Scripture,
I doubt there be many men, yea Some Ministers At this day which yet is more strange, that can but only read the Scripture,
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and repeate the letter, but in the spirituall sence are as ignorant as Nichodemus, to whome this reproofe doth no lesse, but much more iustly belong.
and repeat the Letter, but in the spiritual sense Are as ignorant as Nicodemus, to whom this reproof does no less, but much more justly belong.
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Our Sauiour Christ hath vsed doctrine and confutation before, and now he vseth reprehension, but if the two former would haue serued, he would haue spared the third;
Our Saviour christ hath used Doctrine and confutation before, and now he uses reprehension, but if the two former would have served, he would have spared the third;
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so after men haue beene taught & conuinced, if they will not learne and practise, they must be reprooued,
so After men have been taught & convinced, if they will not Learn and practise, they must be reproved,
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and so much the more earnestly as their faults are more vnworthy;
and so much the more earnestly as their Faults Are more unworthy;
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as Christ saith here to Nichodemus; Art thou a teacher in Israel, the choise people in the world,
as christ Says Here to Nicodemus; Art thou a teacher in Israel, the choice people in the world,
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and art ignorant of the chiefe point of religion.
and art ignorant of the chief point of Religion.
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As if it should be said to a maister, art thou a iudge or iustice and dealest vniustly to a rich man:
As if it should be said to a master, art thou a judge or Justice and dealest unjustly to a rich man:
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art thou wealthy and liuest nigardly to a Christian: professest thou trueth and speakest and dealest falsly:
art thou wealthy and Livest niggardly to a Christian: professest thou truth and Speakest and dealest falsely:
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and this is as necessary a part of the ministry as any other, it as the purging part of a medicine, that setteth all the rest of working,
and this is as necessary a part of the Ministry as any other, it as the purging part of a medicine, that sets all the rest of working,
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for Nichodemus goeth away and is sharpned by this, and by this makes vse of the rest;
for Nicodemus Goes away and is sharpened by this, and by this makes use of the rest;
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for we heare no more of him till Iohn saith afterwarde hee was a Disciple of Christ indeede,
for we hear no more of him till John Says afterward he was a Disciple of christ indeed,
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and though nowe hee came to Christ secretly, yet afterward he professed Christ boldelye, and ioyned with Ioseph of Aramathia to burie him honourablie.
and though now he Come to christ secretly, yet afterwards he professed christ boldly, and joined with Ioseph of Arimathea to bury him honourably.
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Let Ministers learne by our Sauiour Christes example, to vse all meanes, doctrine, confutation and reprehension,
Let Ministers Learn by our Saviour Christ's Exampl, to use all means, Doctrine, confutation and reprehension,
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euen to great men when ▪ neede require, they perish else:
even to great men when ▪ need require, they perish Else:
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and learne by Nichodemus his example, to make vse of these things though it bee long first, by doctrine to reforme our ignorance, by confutation to reforme our errors,
and Learn by Nicodemus his Exampl, to make use of these things though it be long First, by Doctrine to reform our ignorance, by confutation to reform our errors,
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and by reprehension to reforme our sinnes and amend our liues.
and by reprehension to reform our Sins and amend our lives.
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Afterwarde the spirite of God in his good time did blowe vpon Nichodemus, and by the grace thereof he was made capable of those things which he could not perceiue when hee was a naturall man:
Afterward the Spirit of God in his good time did blow upon Nicodemus, and by the grace thereof he was made capable of those things which he could not perceive when he was a natural man:
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Therefore let vs learne once more, and once for euer, that though the Minister vses neuer so great wisedome, neuer so great zeale, neuer so great faithfulnesse, constancie and patience in teaching and admonishing of men,
Therefore let us Learn once more, and once for ever, that though the Minister uses never so great Wisdom, never so great zeal, never so great faithfulness, constancy and patience in teaching and admonishing of men,
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yet without Gods blessing and grace all shall be in vaine vnto them:
yet without God's blessing and grace all shall be in vain unto them:
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and let vs knowe it is wante of grace, that men continue ignorant after so much teaching;
and let us know it is want of grace, that men continue ignorant After so much teaching;
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it is wante of grace that men are frowarde and spurne against iust reprehension.
it is want of grace that men Are forward and spurn against just reprehension.
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And to conclude, let vs knowe that those onely who conforme themselues in iudgement, affection and conuersation to the word of God, are gratious men.
And to conclude, let us know that those only who conform themselves in judgement, affection and Conversation to the word of God, Are gracious men.
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〈 ◊ 〉 The little flocke of Christ. MARK. 4. 3. Hearken, beholde there went out a sower to sowe.
〈 ◊ 〉 The little flock of christ. MARK. 4. 3. Harken, behold there went out a sour to sow.
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4. And as he sowed, some fell by the waye side, and the fowles of the heauen came and deuoured it vp.
4. And as he sowed, Some fell by the Way side, and the fowls of the heaven Come and devoured it up.
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5. And some fell on stonie ground, where it had not much earth, and by and by sprung vp because it had not depth of earth.
5. And Some fell on stony ground, where it had not much earth, and by and by sprung up Because it had not depth of earth.
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6. But assoone as the sunne was vp it caught heate, and because it had not roote it withered away.
6. But As soon as the sun was up it caught heat, and Because it had not root it withered away.
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7. And some fell among thornes, and the thornes grew vp and choaked it, that it gaue no fruite.
7. And Some fell among thorns, and the thorns grew up and choked it, that it gave no fruit.
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8. Some againe fell in good ground, and did yeeld fruite, some thirtie fould, some sixtie fould, and some an hundred fould.
8. some again fell in good ground, and did yield fruit, Some thirtie fouled, Some sixtie fouled, and Some an hundred fouled.
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9. Then he said vnto them, he that hath an eare to heare, let him heare.
9. Then he said unto them, he that hath an ear to hear, let him hear.
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OVr Sauiour Christ being sent to preache glad tidings of mercie, fauour and saluation, to poore and penitent sinners, many came to heare him,
Our Saviour christ being sent to preach glad tidings of mercy, favour and salvation, to poor and penitent Sinners, many Come to hear him,
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and at this time the number of hearers being great, he left the house where he was,
and At this time the number of hearers being great, he left the house where he was,
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and went into a larger roome by the Sea side, and went it to a ship, that was insteed of a Pulpit, which beeing remooued a little from the land, that he might be free from crowding and interruption, he sate downe and taught the people.
and went into a larger room by the Sea side, and went it to a ship, that was instead of a Pulpit, which being removed a little from the land, that he might be free from crowding and interruption, he sat down and taught the people.
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This place of scripture I haue chosen, as I promised in the beginning, to shew howe small a number in comparison, are pertakers of the misterie of godlinesse.
This place of scripture I have chosen, as I promised in the beginning, to show how small a number in comparison, Are partakers of the mystery of godliness.
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These wordes doe containe a Parable, wherein our Sauiour Christ, as is vsuall in Parables, dooth by similitudes and familier examples borrowed from earthly things, set foorth heauenly things. Salomon calles Parables, darke sayings;
These words do contain a Parable, wherein our Saviour christ, as is usual in Parables, doth by Similitudes and familiar Examples borrowed from earthly things, Set forth heavenly things. Solomon calls Parables, dark sayings;
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and so they are if they bee not expounded:
and so they Are if they be not expounded:
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as this Parable were darke, if the explanation that Christ makes of it afterwarde were not added.
as this Parable were dark, if the explanation that christ makes of it afterward were not added.
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This is called the Parable of the sower, and containes certaine borrowed speaches taken from husbandrie,
This is called the Parable of the sour, and contains certain borrowed Speeches taken from Husbandry,
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and such things as concernes the body; whereby is set foorth such things as concerne the soule.
and such things as concerns the body; whereby is Set forth such things as concern the soul.
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When Christ had propounded this Parable, the Disciples did aske him the meaning of it,
When christ had propounded this Parable, the Disciples did ask him the meaning of it,
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as wee may •ee in verse 10. and in the 14. verse hee comes to expound it to them.
as we may •ee in verse 10. and in the 14. verse he comes to expound it to them.
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To the sower he compares the Minister, who is by Paul called Gods labourer:
To the sour he compares the Minister, who is by Paul called God's labourer:
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to the seed he compares the worde, in the 14. verse, which Peter calles immortall seede of our new birth:
to the seed he compares the word, in the 14. verse, which Peter calls immortal seed of our new birth:
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to the ground he compares the heartes of men, which Paul calls Gods husbandrie: and •erem. 4. 4. calles them fallowe ground that had neede bee plowed vp:
to the ground he compares the hearts of men, which Paul calls God's Husbandry: and •erem. 4. 4. calls them fallow ground that had need be plowed up:
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to the fruite he compares the duties of holinesse and righteousnes, which the word requires and workes in men.
to the fruit he compares the duties of holiness and righteousness, which the word requires and works in men.
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The drift of the Parable is, to shewe though many doe heare, yet the worde takes no effect,
The drift of the Parable is, to show though many do hear, yet the word Takes no Effect,
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nor brings foorth no fruite in the most, because of their vnfitnesse for it;
nor brings forth no fruit in the most, Because of their unfitness for it;
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some giue the worde no entertainment at all, but it goeth in at one eare and out at the other.
Some give the word no entertainment At all, but it Goes in At one ear and out At the other.
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Some receiues it, but so shallowly that it vanishes againe quickly: some doe more deepely consider of it.
some receives it, but so shallowly that it Vanishes again quickly: Some doe more deeply Consider of it.
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But there be other things that spred further and thriue better, which choake the worde so that it comes to nothing, onely there bee a fewe of manie, that doe heare the worde, conceiue it, retaine it,
But there be other things that spread further and thrive better, which choke the word so that it comes to nothing, only there be a few of many, that do hear the word, conceive it, retain it,
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and bring foorth the fruite of it.
and bring forth the fruit of it.
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But before we come to the perticulers of the parable, let vs marke generally, that the Minister who is called Gods labourer, must sowe the seede of the worde, that is, he must preach the Gospell,
But before we come to the particulars of the parable, let us mark generally, that the Minister who is called God's labourer, must sow the seed of the word, that is, he must preach the Gospel,
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or else he hath the name of a sower in vaine. This our Sauiour Christ commaunds his Disciples, saying;
or Else he hath the name of a sour in vain. This our Saviour christ commands his Disciples, saying;
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Goe to all nations and preach: Go to all Nations and preach:
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and Paul commaundes Timothie and others to preach in season and out of season, and sayth of himselfe;
and Paul commands Timothy and Others to preach in season and out of season, and say of himself;
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Woe vnto mee if I preach not the Gospell. Woe unto me if I preach not the Gospel.
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The reason is that Salomon speakes, Where Prophesiyng or Preaching fayles, the people perish. And that the Lorde speakes to Ezechiel; If thou tell not the people of their sinnes, they shall dye in their sinnes,
The reason is that Solomon speaks, Where Prophesying or Preaching fails, the people perish. And that the Lord speaks to Ezechiel; If thou tell not the people of their Sins, they shall die in their Sins,
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but their bloud I will require at thy band. Secondly let vs marke, that as the Minister must preach, so the people must heare;but their blood I will require At thy band. Secondly let us mark, that as the Minister must preach, so the people must hear;
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for it is a necessarye consequent from the preaching of the Minister, to the hearing of the people:
for it is a necessary consequent from the preaching of the Minister, to the hearing of the people:
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therefore it is a great and common accusation in the scripture against the people, that God sent hi• Prophets early and they would not heare.
Therefore it is a great and Common accusation in the scripture against the people, that God sent hi• prophets early and they would not hear.
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It is in the end of this Parable, and often in other places said; Hee that hath an eare, let him heare:
It is in the end of this Parable, and often in other places said; He that hath an ear, let him hear:
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and he that will not, is compared to the dea•e Adder that stoppes his eares, and will not heare the voyce of the charmer, charme hee neuer so wisely.
and he that will not, is compared to the dea•e Adder that stops his ears, and will not hear the voice of the charmer, charm he never so wisely.
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As there can bee no fruite looked for where seede is not sowne, so there can bee no goodnesse in them that doe not heare:
As there can be no fruit looked for where seed is not sown, so there can be no Goodness in them that do not hear:
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for although all bee not good that doe heare, yet there bee none good but those that are to bee picked out among hearers, both which are shewed by the course of this parable.
for although all be not good that do hear, yet there be none good but those that Are to be picked out among hearers, both which Are showed by the course of this parable.
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Thirdly let vs marke, it is not enough to heare, for in this Parable Christ shews manye doe so, and are neuer the better:
Thirdly let us mark, it is not enough to hear, for in this Parable christ shows many doe so, and Are never the better:
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but men and women must obey and practise that they heare: as Iames saith; Be do•ers of the word, and not hearers, onely deceiuing your owne selues. For our Sauiour saith;
but men and women must obey and practise that they hear: as James Says; Be do•ers of the word, and not hearers, only deceiving your own selves. For our Saviour Says;
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They are blessed that heare the worde of God and keepe it: And the Apostle to the Hebrews saith; They Are blessed that hear the word of God and keep it: And the Apostle to the Hebrews Says;
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Those that doe not are cursed. Those that do not Are cursed.
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Now because the most hearers do not practise the word, our Sauiour Christ in this Parable shewes where the fault is:
Now Because the most hearers do not practise the word, our Saviour christ in this Parable shows where the fault is:
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not in the sower or minister, hee is one to all; nor in the seede or worde of God, that is one in all;
not in the sour or minister, he is one to all; nor in the seed or word of God, that is one in all;
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but in the ground, that is the peoples hearts, they are not one but diuers;
but in the ground, that is the peoples hearts, they Are not one but diverse;
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some are hard harted, some are fickle minded, some are couetouslie and carnally affected, fewe are carefully and conscionablie disposed, to the loue, reuerence and obedience of that they heare.
Some Are hard hearted, Some Are fickle minded, Some Are covetously and carnally affected, few Are carefully and Conscionably disposed, to the love, Reverence and Obedience of that they hear.
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Now we come to the parts of the parable. Some fell by the highway. Our Sauiour Christ saith;
Now we come to the parts of the parable. some fell by the highway. Our Saviour christ Says;
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When the sower sowes his feed, some falls by the highway side in the filding countries, the highway for trauellers to walke and ride in lyes hard by their corne grounds and headlands, vppon the which when the husbandman sowes his seed, some of the corne doth sprinckle and fall,
When the sour sows his feed, Some falls by the highway side in the filding countries, the highway for travellers to walk and ride in lies hard by their corn grounds and headlands, upon the which when the husbandman sows his seed, Some of the corn does sprinkle and fallen,
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but the ground whereon it fals is hard trampled and vnfit, therefore the seed cannot enter,
but the ground whereon it falls is hard trampled and unfit, Therefore the seed cannot enter,
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but lyeth aloft, and the fowles that followe the sower pick it vp: so saith our Sauiour Christ;
but lies aloft, and the fowls that follow the sour pick it up: so Says our Saviour christ;
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some mens hearts are like to this kinde of ground, they are harde earth, the custome of sinning & trampling of sathan, and vnfit to receiue instruction. In Luke it is said;
Some men's hearts Are like to this kind of ground, they Are harden earth, the custom of sinning & trampling of sathan, and unfit to receive instruction. In Lycia it is said;
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These men vnderstand no• the word: the reason is, the deuill comes & takes it away, These men understand no• the word: the reason is, the Devil comes & Takes it away,
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as the fowles doe picke vp the seede: this is that Paul saith of such men;
as the fowls do pick up the seed: this is that Paul Says of such men;
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The God of this worlde hath blinded their eyes, that the light of the Gospell should not shine vnto them. The God of this world hath blinded their eyes, that the Light of the Gospel should not shine unto them.
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These be such men as Esay speakes of, that must haue precept vpon precept, line vpon line, here a little and there a little,
These be such men as Isaiah speaks of, that must have precept upon precept, line upon line, Here a little and there a little,
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and yet are neuer the wiser, they grow no better in their iudgment nor in their affection;
and yet Are never the Wiser, they grow no better in their judgement nor in their affection;
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they sit at the Sermon like blocks, & haue neither discerning no• estimation of heauenly things,
they fit At the Sermon like blocks, & have neither discerning no• estimation of heavenly things,
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neither the law humbles them, nor the Gospell comforts them: these be such men as the Apostle speakes of;
neither the law humbles them, nor the Gospel comforts them: these be such men as the Apostle speaks of;
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You that for your time ought to haue bin teachers, haue need to be taught the first principles of the word of God. You that for your time ought to have been Teachers, have need to be taught the First principles of the word of God.
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Of this sort of men we haue many, which Iames calles forgetfull hearers, who though they can marke a tale of Robin-hood, as we say,
Of this sort of men we have many, which James calls forgetful hearers, who though they can mark a tale of Robin hood, as we say,
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though they can repeat a story or olde wiues fable, yet they cannot rehearse any profitable point of the Sermon,
though they can repeat a story or old wives fable, yet they cannot rehearse any profitable point of the Sermon,
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but are like those that goe to a faire or market, neither to buy nor sell,
but Are like those that go to a fair or market, neither to buy nor fell,
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but to see & be seene:
but to see & be seen:
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such be these church Papists, that come to spare their 20. pound a month, & ciuill men that come to spare their 12. pence a sunday,
such be these Church Papists, that come to spare their 20. pound a Monn, & civil men that come to spare their 12. pence a sunday,
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but not to seeke nor serue God, nor edifie thēselues:
but not to seek nor serve God, nor edify themselves:
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the reason of their vnprofitable hearing is, because the deuill is present with them, either to rock them a sleep, that they might not heare at all,
the reason of their unprofitable hearing is, Because the Devil is present with them, either to rock them a sleep, that they might not hear At all,
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or to cast in bythoughts of other matters to occupie their mindes, that though they heare a sound, they might vnderstand or beare away nothing,
or to cast in bythoughts of other matters to occupy their minds, that though they hear a found, they might understand or bear away nothing,
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or if they doe marke any thing, it is some sentence of Fathers or Heathen writers,
or if they do mark any thing, it is Some sentence of Father's or Heathen writers,
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if there be any aleaged to garnish their talke withall, that they might be like Butter-flies, who fasten vpon the flowers only to paint their wings.
if there be any alleged to garnish their talk withal, that they might be like Butterflies, who fasten upon the flowers only to paint their wings.
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Or if they marke any thing out of the word, the deuill causes thē to put it of to others,
Or if they mark any thing out of the word, the Devil Causes them to put it of to Others,
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& to thinke that it cōcernes not them: as some wil say such a one had a good lesson to day:
& to think that it concerns not them: as Some will say such a one had a good Lesson to day:
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but if they take any thing to be spoken to themselues, the deuil perswades them the preacher speakes of malice,
but if they take any thing to be spoken to themselves, the Devil persuades them the preacher speaks of malice,
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and so reape no good by it, but rather hurt.
and so reap no good by it, but rather hurt.
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S. Luke shewes the reason why the deuill seekes thus to take away the seed that is sowne in their hearts,S. Luke shows the reason why the Devil seeks thus to take away the seed that is sown in their hearts,
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least they should beleeue and be saued. Therefore as M. Gyfford saith vpon this Parable;
lest they should believe and be saved. Therefore as M. Gifford Says upon this Parable;
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When we goe to heare the worde, let vs thinke wee goe about a hard businesse, wee shall haue much a doe to keepe our eyes from sleeping, to keepe our thoughts from wandring, and our hearts from rebelling:
When we go to hear the word, let us think we go about a hard business, we shall have much a do to keep our eyes from sleeping, to keep our thoughts from wandering, and our hearts from rebelling:
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and if we pray not to God, & striue not against the deuil, we shall either not heare though we come to heare,
and if we pray not to God, & strive not against the Devil, we shall either not hear though we come to hear,
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or else as the prouerbe is As good neuer a whit as neuer the better. Some fell on stonie ground.
or Else as the proverb is As good never a whit as never the better. some fell on stony ground.
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This ground is somwhat better thē the former, for though it be stone in the bottome,
This ground is somewhat better them the former, for though it be stone in the bottom,
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yet it hath some earth in the top, and the seede takes a little roote and springs vp sodainly,
yet it hath Some earth in the top, and the seed Takes a little root and springs up suddenly,
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but the earth is so shallow, and the stones so many, that it cannot take any deepe roote,
but the earth is so shallow, and the stones so many, that it cannot take any deep root,
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but when the heate comes it withers away.
but when the heat comes it withers away.
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To this ground our Sauiour Christ compares some men that are not so sencelesse as the former,
To this ground our Saviour christ compares Some men that Are not so senseless as the former,
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but goe a degree further, they perceiue some beautie and excellencie in the Gospell, feele some sweetnesse in it,
but go a degree further, they perceive Some beauty and excellency in the Gospel, feel Some sweetness in it,
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as the Apostle saith in the Hebrews; They haue a taste of the good worde of God.
as the Apostle Says in the Hebrews; They have a taste of the good word of God.
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Luke saith, These men receiue the seede with ioye, they will commend the Sermon and the Preacher, Luke Says, These men receive the seed with joy, they will commend the Sermon and the Preacher,
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and shewe a greene blade of profession, and flourishing shewe of religion:
and show a green blade of profession, and flourishing show of Religion:
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and though they haue some ioye in the worde, yet it is not in the commandement, to knowe and doe their dutie,
and though they have Some joy in the word, yet it is not in the Commandment, to know and do their duty,
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but onely in the promises of the Gospell, that sets forth the grace of God and saluation in Christ,
but only in the promises of the Gospel, that sets forth the grace of God and salvation in christ,
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as if it belonged to them;
as if it belonged to them;
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and therefore it is said, they beleeue for a time, but their hearts be so hard that they cannot mourne for their sinnes and wants:
and Therefore it is said, they believe for a time, but their hearts be so hard that they cannot mourn for their Sins and Wants:
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and though the worde be the meanes to soften mens harts, yet it cannot mollifie them, but they remaine stonie.
and though the word be the means to soften men's hearts, yet it cannot mollify them, but they remain stony.
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There is nothing so harde but by arte and workemanship may be sofned, mettals are melted with the fire, Yron is made plyable with the hammer, a Dyamond is broken with the bloud of a Goate,
There is nothing so harden but by art and workmanship may be sofned, metals Are melted with the fire, Iron is made pliable with the hammer, a Diamond is broken with the blood of a Goat,
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but some mens hearts are so hard, that neither the hammer of the worde, the fire of hell,
but Some men's hearts Are so hard, that neither the hammer of the word, the fire of hell,
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nor the bloud of Christ can soften them:
nor the blood of christ can soften them:
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there is great complainte of the stone in the raines, but fewe complaine of the stone in the hearte, or of a stonie heart.
there is great complaint of the stone in the reins, but few complain of the stone in the heart, or of a stony heart.
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Christ saith, these men haue no roote in themselues, their religion stands in the Prince, in the Minister, in their bookes, in their wiues, in their friends, they haue no true vnderstanding,
christ Says, these men have no root in themselves, their Religion Stands in the Prince, in the Minister, in their books, in their wives, in their Friends, they have no true understanding,
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nor power of grace in themselues, that which is in them, it is in their tongues to speake a little, their hearts are so harde within, that the worde cannot take roote enough to endure the stormes and trials of heate and colde, that it might bring forth fruite. They continue but a time.
nor power of grace in themselves, that which is in them, it is in their tongues to speak a little, their hearts Are so harden within, that the word cannot take root enough to endure the storms and trials of heat and cold, that it might bring forth fruit. They continue but a time.
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That is, their ioy they tooke in the word continues not, their fresh shew of religion continues not,
That is, their joy they took in the word continues not, their fresh show of Religion continues not,
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as it is necessarie to imbrace the truth, so it is necessarie to continue in it,
as it is necessary to embrace the truth, so it is necessary to continue in it,
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if we change, it cannot be for the better but for the worse; Christ saith;
if we change, it cannot be for the better but for the Worse; christ Says;
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If yee continue in my worde yee are verily my disciples, if yee continue not ye are not my aisciples in deed, but in shew. If ye continue in my word ye Are verily my Disciples, if ye continue not you Are not my aisciples in deed, but in show.
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Some continue too long in error and false religion, as the Turkes, Papists, Anabaptists and others,
some continue too long in error and false Religion, as the Turkes, Papists, Anabaptists and Others,
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but that is not constancie but obstinacie: constancie is in the trueth, it is obstinacie that is in error. Salomon hath said;
but that is not constancy but obstinacy: constancy is in the truth, it is obstinacy that is in error. Solomon hath said;
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947
Buy the truth, but sell it not: Buy the truth, but fell it not:
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therefore it is pittifull and fearefull, that some should let it goe when they haue it.
Therefore it is pitiful and fearful, that Some should let it go when they have it.
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Apostacie is the most dangerous and vnrecouerable sinne that may be, so terribly described in the Hebrews; that it is vnpossible such a man should bee renued by repentance: and Iohn saith;
Apostasy is the most dangerous and unrecoverable sin that may be, so terribly described in the Hebrews; that it is unpossible such a man should be renewed by Repentance: and John Says;
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The prayers of the Church cannot helpe him: The Prayers of the Church cannot help him:
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Peter saith, It had beene better for him neuer to haue knowne the truth, then after he hath knowne it to turne from it: Peter Says, It had been better for him never to have known the truth, then After he hath known it to turn from it:
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Therefore that hee might make this sinne of Apostacie odious to all men, and Apostates odious to other men:
Therefore that he might make this sin of Apostasy odious to all men, and Apostates odious to other men:
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hee compares them to the Sowe that was washed and returnes to her wallowing in the mire,
he compares them to the Sow that was washed and returns to her wallowing in the mire,
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and to the Dogge that returnes and resumes his vomit.
and to the Dog that returns and resumes his vomit.
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Those that haue beene Apostates, as Iudas and Iulian, are neuer named in the Church but with detestation, such a one is vnfit for the company of men, he must be giuen ouer to sathan.
Those that have been Apostates, as Iudas and Iulian, Are never nam in the Church but with detestation, such a one is unfit for the company of men, he must be given over to sathan.
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Therefore Paul calles the Galathians foolish Galathians, because they did not runne out their race.
Therefore Paul calls the Galatians foolish Galatians, Because they did not run out their raze.
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These stonie men though they be fresh at the first comming of the Gospell, they are no body at the last,
These stony men though they be fresh At the First coming of the Gospel, they Are no body At the last,
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but are like to Plinies Lion, that at the first litter had fiue at a clap,
but Are like to Plinies lion, that At the First litter had fiue At a clap,
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after euery litter bated one, till at last shee had none at all.
After every litter bated one, till At last she had none At all.
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In worldlye matters mens after-wit is best, and shall it in matters of religion be worst at last.
In worldly matters Mens afterwit is best, and shall it in matters of Religion be worst At last.
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Therefore let vs heare that waightie exhortation of the Apostle;
Therefore let us hear that weighty exhortation of the Apostle;
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Take heede least at any time there bee in any of you an euill heart and vnfaithfull to depart from the liuing God. Take heed least At any time there be in any of you an evil heart and unfaithful to depart from the living God.
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And so much the rather let vs take heede of it, because our Sauiour Christ saith here, there bee some men that receiue the worde with ioye,
And so much the rather let us take heed of it, Because our Saviour christ Says Here, there be Some men that receive the word with joy,
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and yet continue but a time. Luke saith;
and yet continue but a time. Lycia Says;
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Beleeue for a time, that is, professe the faith for a time, not that they had iustifying faith at all,
Believe for a time, that is, profess the faith for a time, not that they had justifying faith At all,
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for that cannot be lost, as Iohn saith:
for that cannot be lost, as John Says:
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Whosoeuer beleeue in Christ shall not perish, but haue eternal life; And true faith saith the same Apostle in his first Epistle ouercomes the worlde, but the meaning is, these men do professe the faith as Simon Magus did, Whosoever believe in christ shall not perish, but have Eternal life; And true faith Says the same Apostle in his First Epistle overcomes the world, but the meaning is, these men do profess the faith as Simon Magus did,
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and seeme to themselues and others that they doe beleeue;
and seem to themselves and Others that they do believe;
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but it is a fayned faith that is ouercome of the world, not a iustifying faith, but it is a feigned faith that is overcome of the world, not a justifying faith,
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for the gates of hell shall not preuaile against that, much lesse the gates of the prison.
for the gates of hell shall not prevail against that, much less the gates of the prison.
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It is not a true faith for that bings forth ripe fruite, as Iames speakes, but a counterfeit and dead faith without fruite;
It is not a true faith for that beings forth ripe fruit, as James speaks, but a counterfeit and dead faith without fruit;
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therefore it is saide they beleeue and continue but a time, that is a short time,
Therefore it is said they believe and continue but a time, that is a short time,
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for true faith also ceases in the life to come: therefore Peter saith: The godly receiue the ende of their faith, euen the saluation of their soules;
for true faith also ceases in the life to come: Therefore Peter Says: The godly receive the end of their faith, even the salvation of their Souls;
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but these men beleeue but a shorte time, they giue ouer in this life, & neuer come to that excellent end,
but these men believe but a short time, they give over in this life, & never come to that excellent end,
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because they neuer had any true beginning. When persecution ariseth because of the word:
Because they never had any true beginning. When persecution arises Because of the word:
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Our Sauiour Christ shews the reason why these men continue but a time, the chiefe reason is indeede because the word tooke no roote in them, they had no sound faith, they wanted grace;
Our Saviour christ shows the reason why these men continue but a time, the chief reason is indeed Because the word took no root in them, they had no found faith, they wanted grace;
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but this is the sencible reason or occasion of their reuolting, they are afraide of affliction,
but this is the sensible reason or occasion of their revolting, they Are afraid of affliction,
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and loue to sleepe in a whole skinne, such were the Israelites that would goe into the wildernesse to worship God,
and love to sleep in a Whole skin, such were the Israelites that would go into the Wilderness to worship God,
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but when they were pinched a little, they became murmurers, such were the professors at Rome that Paul speakes of, At my first answering saith he, all men forsooke me:
but when they were pinched a little, they became murmurers, such were the professors At Room that Paul speaks of, At my First answering Says he, all men forsook me:
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such were many in King Edwards time, which then had a blade of religion, but when Queene Mary came it withered away:
such were many in King Edwards time, which then had a blade of Religion, but when Queen Marry Come it withered away:
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and such are all those that be time-seruers, of whom we may haue a great gesse now,
and such Are all those that be timeservers, of whom we may have a great guess now,
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but no certaine triall till persecution come, it is wofull to thinke how many we shall see then of this kinde of ground.
but no certain trial till persecution come, it is woeful to think how many we shall see then of this kind of ground.
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Some doe continue till the gowte layes holde of them as King Asa: some till the worlde layes holde of them,
some do continue till the gout lays hold of them as King Asa: Some till the world lays hold of them,
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as Demas: and some doe continue till persecution layes holde of them, as Francis Spera: some men are like the Snaile that put out a long paire of hornes,
as Demas: and Some do continue till persecution lays hold of them, as Francis Spera: Some men Are like the Snail that put out a long pair of horns,
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but if yee doe but touch them, in they goe:
but if ye do but touch them, in they go:
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others will stand out some small matters, but the threatning of death is the death of their religion:
Others will stand out Some small matters, but the threatening of death is the death of their Religion:
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but our Sauiour Christ saith to the Church of Smirna; continue faithfull to the death,
but our Saviour christ Says to the Church of Smyrna; continue faithful to the death,
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and I will giue thee a crowne of life, our Sauiour Christ hauing tould his Disciples of warres, of enemies, and dangers; saith:
and I will give thee a crown of life, our Saviour christ having told his Disciples of wars, of enemies, and dangers; Says:
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he that continues to the end shalbe saued, and bids them not feare him that killes the body, for the feare of a thing is many times worse then the thing it selfe;
he that continues to the end shall saved, and bids them not Fear him that kills the body, for the Fear of a thing is many times Worse then the thing it self;
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for though persecutiō be threatned we know not what the intent of it is.
for though persecution be threatened we know not what the intent of it is.
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We reade of Domicianus the Emperor of Rome who made a proclamation, that all those that would not worship an image should be banished, wherevpon many of his subiects,
We read of Dominican the Emperor of Room who made a proclamation, that all those that would not worship an image should be banished, whereupon many of his Subjects,
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because they would keepe good consciences fled, the rest yeelded & became idolaters.
Because they would keep good Consciences fled, the rest yielded & became Idolaters.
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Then the Emperor called againe those that fled, and placed them next vnto him, and those that worshipped the image he banished from him, saying, they that wil not be faithfull to God, will not be faithfull to me.
Then the Emperor called again those that fled, and placed them next unto him, and those that worshipped the image he banished from him, saying, they that will not be faithful to God, will not be faithful to me.
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But if there should be a ful purpose of the maiestrate to shed the bloud of the Saints, they cannot doe it except & vntil God will suffer them, for Christ saith:
But if there should be a full purpose of the magistrate to shed the blood of the Saints, they cannot do it except & until God will suffer them, for christ Says:
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A haire of your head shall not perish without your fathers prouidence; A hair of your head shall not perish without your Father's providence;
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he can change the kings hart, it may bee we shall suffer but a few lewd words,
he can change the Kings heart, it may be we shall suffer but a few lewd words,
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as they caled the christians in queene Maries daies, holy knaues, holy whores, but remember the seruant is not better then his maister, it may be a little imprisonment;
as they called the Christians in queen Mary's days, holy knaves, holy whores, but Remember the servant is not better then his master, it may be a little imprisonment;
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yet he can giue vs fauour in the eyes of the keeper of the prison as he did Ioseph, he can open the prison dores,
yet he can give us favour in the eyes of the keeper of the prison as he did Ioseph, he can open the prison doors,
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and loose our fetters, as he did Peter: and if God giue liberty to the persecuters, yet they can but kill the body:
and lose our fetters, as he did Peter: and if God give liberty to the persecuters, yet they can but kill the body:
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and if Gods will be we should die, why should wee haue a will to liue,
and if God's will be we should die, why should we have a will to live,
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if Philemon did owe to Paul not onelye that which hee had, but himselfe? how much more doe wee owe our selues to God? as one saith:
if Philemon did owe to Paul not only that which he had, but himself? how much more do we owe our selves to God? as one Says:
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If God had but giuen mee my life Iowe it him againe, but seeing he hath giuen for mee the life of his sonne, what am I to that gift;If God had but given me my life Jove it him again, but seeing he hath given for me the life of his son, what am I to that gift;
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in the 11. to the Heb. we reade of many Martirs that were diuersely persecuted and would not bee deliuered, it is reported of a French Martir who beeing offered this fauour to bee spared of his chaines and fetters,
in the 11. to the Hebrew we read of many Martyrs that were diversely persecuted and would not be Delivered, it is reported of a French Martyr's who being offered this favour to be spared of his chains and fetters,
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as hee went to execution, aunswered no; but the more contemptible his death was, the more honourable.
as he went to execution, answered no; but the more contemptible his death was, the more honourable.
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Remember whatsoeuer we suffer for Christ, he suffered more for vs:
remember whatsoever we suffer for christ, he suffered more for us:
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shall a fire of stickes that lastes but an houre daunt a Christian man, that so many women,
shall a fire of sticks that lasts but an hour daunt a Christian man, that so many women,
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yea so many children haue indured, cannot he that caused the fire that it should not touch the three children make it burne thee quicklve, cannot hee that caused the Lions that they should not touch Daniel, cause them to crush thee softely;
yea so many children have endured, cannot he that caused the fire that it should not touch the three children make it burn thee quicklve, cannot he that caused the Lions that they should not touch daniel, cause them to crush thee softly;
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let vs remember that the honour of Martyrs hath alwayes bin great in the Church, and their reward is great in heauen:
let us Remember that the honour of Martyrs hath always been great in the Church, and their reward is great in heaven:
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therefore saith wise Salomon, buy the trueth but sell it not, no not for thy life: and on contrarywise let.
Therefore Says wise Solomon, buy the truth but fell it not, no not for thy life: and on contrariwise let.
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vs consider what an vnwise thing it is to deny the trueth, for the company of friendes to loose the familiarity of God and his Angels,
us Consider what an unwise thing it is to deny the truth, for the company of Friends to lose the familiarity of God and his Angels,
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for hope of preferment to loose the inheritance of heauen, for feare of paine to throw our selues into the torments of hell,
for hope of preferment to lose the inheritance of heaven, for Fear of pain to throw our selves into the torments of hell,
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for regarde of the body to cast awaye the soule;
for regard of the body to cast away the soul;
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besides that it may be a man that so saues his life shall loose it within a weeke after, by some disease or mischance,
beside that it may be a man that so saves his life shall lose it within a Week After, by Some disease or mischance,
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yet if he should liue twenty yeares he shall finde his life worse then death,
yet if he should live twenty Years he shall find his life Worse then death,
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for better is a happy death then an vnhappy life, for the torment of conscience that will follow the denying of the trueth, is worse then persecution:
for better is a happy death then an unhappy life, for the torment of conscience that will follow the denying of the truth, is Worse then persecution:
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as yee may see in Dauid who found the torment of his sinne of adultery, from which there was no escape;
as ye may see in David who found the torment of his sin of adultery, from which there was no escape;
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a heauier thing to beare then all the persecutions of Saule: how much more heauy thinke we, will be the occasion of the sinne of Apostacie,
a Heavier thing to bear then all the persecutions of Saule: how much more heavy think we, will be the occasion of the sin of Apostasy,
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as yee may see in Francis Spera who beeing a professor of religion, for feare of persecution fell to imbrace Popery,
as ye may see in Francis Spera who being a professor of Religion, for Fear of persecution fell to embrace Popery,
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1019
then he cryed out of himselfe that he was a reprobate, and wished that he might be ten thousand yeares in hell fire,
then he cried out of himself that he was a Reprobate, and wished that he might be ten thousand Years in hell fire,
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so that at length hee might be deliuered.
so that At length he might be Delivered.
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Seeing it is so, let vs pray to God to soften our hartes that the worde may take deepe roote in vs, that as we know & professe it,
Seeing it is so, let us pray to God to soften our hearts that the word may take deep root in us, that as we know & profess it,
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1022
so we may beleeue and bring forth fruite of it; for those that doe not beleeue and practise it, will not dye for it;
so we may believe and bring forth fruit of it; for those that do not believe and practise it, will not die for it;
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1023
those that will doe nothing for it, will suffer nothing for it, and let vs pray to God that we may cleaue vnto it, not for a time, but alwayes;
those that will do nothing for it, will suffer nothing for it, and let us pray to God that we may cleave unto it, not for a time, but always;
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for our reward shall not be a reward of dayes and yeares, but for euer. Also they that receiue the seede among thornes.
for our reward shall not be a reward of days and Years, but for ever. Also they that receive the seed among thorns.
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1025
There is a third sort of ground that were fitter to beare fruit then the two former, There is a third sort of ground that were fitter to bear fruit then the two former,
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but that there are thornes, bryers, and weedes in it vnpulled vp, that springes higher, branches further,
but that there Are thorns, briers, and weeds in it unpulled up, that springs higher, branches further,
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and spreds wider then the Corne, and choake the seede that it cannot beare fruite, to this kinde of ground, our Sauiour Christ compares those men that haue wit, reason and capacity enough,
and spreads wider then the Corn, and choke the seed that it cannot bear fruit, to this kind of ground, our Saviour christ compares those men that have wit, reason and capacity enough,
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and might become good men, and doe good duties, but other things which hee call•• thornes, takes vp the roome in their harts that they cannot.
and might become good men, and do good duties, but other things which he call•• thorns, Takes up the room in their hearts that they cannot.
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Our Sauiour Christ shews also what these thornes be that chaoke the word, that is to say, the cares of the world, deceitfulnesse of ritches, Luke addeth voluptuousnesse:
Our Saviour christ shows also what these thorns be that chaoke the word, that is to say, the Cares of the world, deceitfulness of riches, Lycia adds voluptuousness:
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in a word hee meanes by thornes, the corrupt lustes of mens nature, that doe carry them so egerly after the profits & pleasures of the world, that they neglect the duties of godlines that are prescribed in the word.
in a word he means by thorns, the corrupt lusts of men's nature, that do carry them so eagerly After the profits & pleasures of the world, that they neglect the duties of godliness that Are prescribed in the word.
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By cares of the world, o•• Sauiour Christ doth not meane moderate care, for that the word doth command,
By Cares of the world, o•• Saviour christ does not mean moderate care, for that the word does command,
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and may stand well with religion.
and may stand well with Religion.
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Salomon reprooues carelesnesse, and telles vs that the little Emit that wantes reason dooth prouide in Summer for winter: Solomon reproves carelessness, and tells us that the little Emit that Wants reason doth provide in Summer for winter:
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much more should a man that hath reason, and most of all a man that hath religion,
much more should a man that hath reason, and most of all a man that hath Religion,
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1035
as Paul saith, He that prouides not for his house and familye hath denied the faith,
as Paul Says, He that provides not for his house and family hath denied the faith,
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and is worse then an infidell.
and is Worse then an infidel.
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But by cares of the worlde, heere our Sauiour Christ meaneth, immoderate and excessiue cares that the worlde forbids,
But by Cares of the world, Here our Saviour christ means, immoderate and excessive Cares that the world forbids,
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and is contrarye to religion that doth so take vp the roome in a mans heart, that it hinders the groweth of the word,
and is contrary to Religion that does so take up the room in a men heart, that it hinders thee grows of the word,
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and keepe a man from the duties commanded in the same.
and keep a man from the duties commanded in the same.
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And by this we may see how to discerne of care, if it be such as doth not hinder vs,
And by this we may see how to discern of care, if it be such as does not hinder us,
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but further vs in the duties of godlinesse, it is good;
but further us in the duties of godliness, it is good;
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but if it grow to that measure, that it keepes vs from those duties that wee owe to God and to men, it is naught: which our Sauiour Christ reprooues;
but if it grow to that measure, that it keeps us from those duties that we owe to God and to men, it is nought: which our Saviour christ reproves;
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Why care yee for meate saith he, and for rayment that is beyond measure, as appeares, by setting downe the practise of the Gentiles,
Why care ye for meat Says he, and for raiment that is beyond measure, as appears, by setting down the practice of the Gentiles,
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and by shewing that it hinders a man from seeking the kingdome of God and his righteousnesse:
and by showing that it hinders a man from seeking the Kingdom of God and his righteousness:
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To preuent this care, Peter saieth: Cast your care vppon God, for hee careth for you.
To prevent this care, Peter Saith: Cast your care upon God, for he Careth for you.
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Ritches is another thorne, that dooth choake the word in this sort of men, not that wee should thinke all rich men bee vnfruitefull professors,
Riches is Another thorn, that doth choke the word in this sort of men, not that we should think all rich men be unfruitful professors,
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for wee reade of Ioh, Abraham, Cornelius and others, who were full of grace and goodnesse,
for we read of John, Abraham, Cornelius and Others, who were full of grace and Goodness,
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therfore hee dooth not say simply ritches, but the deceitefulnesse of riches dooth choake the worde, not that ritches doe deceiue all men,
Therefore he doth not say simply riches, but the deceitefulnesse of riches doth choke the word, not that riches do deceive all men,
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but these kinde of men, or rather deceiue themselues in the conceit of riches, for riches are dead things without reason,
but these kind of men, or rather deceive themselves in the conceit of riches, for riches Are dead things without reason,
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how then should they deceiue liuing and reasonable men, if their own wrong iudgement and affection did not deceiue them:
how then should they deceive living and reasonable men, if their own wrong judgement and affection did not deceive them:
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but they thinke happinesse standes in being ritch, as appeare by the saying of many,
but they think happiness Stands in being rich, as appear by the saying of many,
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when they speake of a ritch man they saye he is happy, but they are deceiued,
when they speak of a rich man they say he is happy, but they Are deceived,
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how can they make a man happye when they cannot free a man from troubles, but rather bring many troubles with them, when as they cannot content a man:
how can they make a man happy when they cannot free a man from Troubles, but rather bring many Troubles with them, when as they cannot content a man:
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but men hauing aboundance doe still desire more, when they will leaue a man, and he them.
but men having abundance do still desire more, when they will leave a man, and he them.
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Salomon in the booke of Ecclesiastes, dooth shew plentifully, there is no felicity but vanity in these things:Solomon in the book of Ecclesiastes, doth show plentifully, there is no felicity but vanity in these things:
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they thinke that riches are the best things especially that hee can haue in this life,
they think that riches Are the best things especially that he can have in this life,
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but they are deceiued, a good name is better, as Salomon saith in the Prouerbes: A good name is better then siluer and golde;
but they Are deceived, a good name is better, as Solomon Says in the Proverbs: A good name is better then silver and gold;
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wisedome is better, as also Salomon saith, blessed is the man that findeth wisedome, the marchandise thereof is better then the marchandise of siluer,
Wisdom is better, as also Solomon Says, blessed is the man that finds Wisdom, the merchandise thereof is better then the merchandise of silver,
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and the gaine thereof is more worth then golde. and the gain thereof is more worth then gold.
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Godlinesse is better as Paul saith to Timothie: Godlinesse is the great gaine, they thinke ritches will serue their turne at all needes,
Godliness is better as Paul Says to Timothy: Godliness is the great gain, they think riches will serve their turn At all needs,
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but they are deceiued, for Dauid saith:
but they Are deceived, for David Says:
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Riches auailes not in the day of vengeance; They thinke they can leaue them to whō they list, Riches avails not in the day of vengeance; They think they can leave them to whom they list,
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but they know not whether they shall leaue them to a wise man or a foole, saith Salomon: Their life may be taken away this night;
but they know not whither they shall leave them to a wise man or a fool, Says Solomon: Their life may be taken away this night;
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as it is said of the rich man in the Gospell, that made his barne bigger,
as it is said of the rich man in the Gospel, that made his bairn bigger,
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and said he had foode laid vp for many yeares, then whose shall these things be, saith our Sauiour Christ:
and said he had food laid up for many Years, then whose shall these things be, Says our Saviour christ:
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Thus mē being deceiued with riches they choake the word, and keepe them from their duties, this also may teach a man when hee hath a right estimation and vse of riches,
Thus men being deceived with riches they choke the word, and keep them from their duties, this also may teach a man when he hath a right estimation and use of riches,
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when they further him in religion and practise of duties, and when eyther by the getting our keeping of them hee is hindred in his dutye, they haue deceaued him.
when they further him in Religion and practice of duties, and when either by the getting our keeping of them he is hindered in his duty, they have deceived him.
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Voluptuousnesse or liuing voluptuously, as Luke saith, is another thorne that hinders the groweth of the word in mens hartes by voluptuousnesse, is not ment the immoderate vse of the lawfull pleasures and delights of this life,
Voluptuousness or living voluptuously, as Lycia Says, is Another thorn that hinders the grows of the word in men's hearts by voluptuousness, is not meant the immoderate use of the lawful pleasures and delights of this life,
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as the Stoike Philosopher condemned all pleasure but the sinfull and vnlawfull pleasures of the world,
as the Stoic Philosopher condemned all pleasure but the sinful and unlawful pleasures of the world,
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and the immoderate and carnall vse of those that be in themselues lawfull, whereby men are hindred frō their duties.
and the immoderate and carnal use of those that be in themselves lawful, whereby men Are hindered from their duties.
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Some thinke they cannot bee choaked with ritches for they haue them not, but poore men may be choked with immoderate cares:
some think they cannot be choked with riches for they have them not, but poor men may be choked with immoderate Cares:
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some thinke they cannot be choaked with cares, for they let the world go which way it wil,
Some think they cannot be choked with Cares, for they let the world go which Way it will,
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but they may be choaked with voluptuousnes; some thinke they cannot be choked with voluptuous liuing, for they fare hardly, go homely, and toyle continually;
but they may be choked with voluptuousness; Some think they cannot be choked with voluptuous living, for they fare hardly, go homely, and toil continually;
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but they may be choked with riches:
but they may be choked with riches:
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some are choaked with one of these, some with another of them, & some with all of them, Our Sauiour Christ compares these things to thornes,
Some Are choked with one of these, Some with Another of them, & Some with all of them, Our Saviour christ compares these things to thorns,
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because they choake or hinder the groweth of the seed of the word, that it cannot bring forth the fruite of piety, of hospitality, of equity, of mercie, of chastity, of sobriety and such like, as otherwise it would do:
Because they choke or hinder the grows of the seed of the word, that it cannot bring forth the fruit of piety, of hospitality, of equity, of mercy, of chastity, of sobriety and such like, as otherwise it would do:
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When Iohn Baptist preached repentance to Herode, he was choaked with voluptuousnesse and loue of a harlot, that hee could not bring forth the fruite of it.
When John Baptist preached Repentance to Herod, he was choked with voluptuousness and love of a harlot, that he could not bring forth the fruit of it.
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When Diues should haue releeued Lazarus hee was choaked with ritches and voluptuous liuing, that he could not bring foorth the fruite of mercy.
When Diues should have relieved Lazarus he was choked with riches and voluptuous living, that he could not bring forth the fruit of mercy.
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When the Iewes by the Gospell were called to the marryage of the kings sonne, they were choaked with the cares of the worlde, farmes, oxen, &c. that they could not come. When the Iewes by the Gospel were called to the marriage of the Kings son, they were choked with the Cares of the world, farms, oxen, etc. that they could not come.
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When the word calles on men to keepe the Saboth, they are choaked with these things, they haue iourneyes to goe,
When the word calls on men to keep the Sabbath, they Are choked with these things, they have journeys to go,
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and other things in their head that carries them from obedience.
and other things in their head that carries them from Obedience.
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When men are taught by the word to pay their debtes to pay their tithes, to make restitution of their wrongs, the world choakes them that they neuer bring forth these fruites.
When men Are taught by the word to pay their debts to pay their Tithes, to make restitution of their wrongs, the world chokes them that they never bring forth these fruits.
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Many men know such and such duties are to be done, and they will purpose to do them,
Many men know such and such duties Are to be done, and they will purpose to do them,
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but such a building, such a purchase, marriage of such a daughter, hinders and choakes them so as they neuer come at them: but one saith;
but such a building, such a purchase, marriage of such a daughter, hinders and chokes them so as they never come At them: but one Says;
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Hell is full of purposes, but heauen of performances, such men pretend to worship God in hearing the worde,
Hell is full of Purposes, but heaven of performances, such men pretend to worship God in hearing the word,
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but they worship their belly, their mony, as Paul cals couetous men idolaters, and also of vosuptuous men, hee saieth to the Philipians. 3. Their God is their belly.
but they worship their belly, their money, as Paul calls covetous men Idolaters, and also of vosuptuous men, he Saith to the Philippians. 3. Their God is their belly.
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Many men would faine goe to heauen, but they are so tyed to the worlde, that they cannot walke in the waye to it:
Many men would feign go to heaven, but they Are so tied to the world, that they cannot walk in the Way to it:
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many men will be religious, but they will practise it no further then may stand with their profites, and pleasures,
many men will be religious, but they will practise it no further then may stand with their profits, and pleasures,
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if the minister crosse those affections in them, they will crosse him if they can, and seeke rather to condemne his sayings, then their owne doings:
if the minister cross those affections in them, they will cross him if they can, and seek rather to condemn his sayings, then their own doings:
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yet men will colour their couetousnesse with religion, and say they must prouide for their family:
yet men will colour their covetousness with Religion, and say they must provide for their family:
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if they in following the world did obey the word, they would seeke and doe such things as might set forth Gods glory,
if they in following the world did obey the word, they would seek and do such things as might Set forth God's glory,
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as well as their owne glory, they would seeke to further Gods house aswell as their owne house, which the word commandes,
as well as their own glory, they would seek to further God's house aswell as their own house, which the word commands,
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also in following voluptuousnesse men excuse it, by this we cannot bee Angels:
also in following voluptuousness men excuse it, by this we cannot be Angels:
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but the word teaches we must be Saints and do nothing contrary to holinesse, therefore we must here the counsell of Ieremie: Plow vp your fallow ground and sowe not among thornes;
but the word Teaches we must be Saints and do nothing contrary to holiness, Therefore we must Here the counsel of Ieremie: Blow up your fallow ground and sow not among thorns;
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that is, plucke vp these cares, couetous, carnall and voluptuous affections, that doe chaoke the seede of the worde in vs, the word should grow in our hartes alone, that is, pluck up these Cares, covetous, carnal and voluptuous affections, that do chaoke the seed of the word in us, the word should grow in our hearts alone,
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but especially we must not suffer it to be ouergrone.
but especially we must not suffer it to be ouergrone.
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They may be calde thornes because they will pricke men, for how egerly soeuer men follow the world,
They may be called thorns Because they will prick men, for how eagerly soever men follow the world,
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yet when they die and consider how they haue gotten their riches, and how little good they haue done with them, they will pricke their hart and the softest and sinfullest pleasure that men haue followed,
yet when they die and Consider how they have got their riches, and how little good they have done with them, they will prick their heart and the Softest and sinfullest pleasure that men have followed,
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when they die wilbe as the sharpest thornes, therfore those that liue carnally and couetously, cannot but die sorrowfully.
when they die will as the Sharpest thorns, Therefore those that live carnally and covetously, cannot but die sorrowfully.
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Marke, the seede that is sowne in all these three sortes of ground doe perish,
Mark, the seed that is sown in all these three sorts of ground do perish,
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but not in all by the same meanes, but in some by one meanes, and some by another, the diuell, the world,
but not in all by the same means, but in Some by one means, and Some by Another, the Devil, the world,
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and the flesh, be the three great enemies that keepe many men from their duties,
and the Flesh, be the three great enemies that keep many men from their duties,
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and so from their happynesse, those that follow the diuell, those that folthe world, and those that follow the flesh, are all naughty men, they are none good but those that follow the worde,
and so from their happiness, those that follow the Devil, those that folthe world, and those that follow the Flesh, Are all naughty men, they Are none good but those that follow the word,
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and that doe resist the diuell, ouercome the world, and mortifie the flesh;
and that do resist the Devil, overcome the world, and mortify the Flesh;
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all the three sortes of men spoken of heretofore in this parable are hipocrites, that onely haue a shew of religiō, the second more then the first,
all the three sorts of men spoken of heretofore in this parable Are Hypocrites, that only have a show of Religion, the second more then the First,
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& the third more then the second and no substance, none are true christiās but the fourth sort of men that follow in this parable, who are compared to good ground. Some fell in good ground.
& the third more then the second and no substance, none Are true Christians but the fourth sort of men that follow in this parable, who Are compared to good ground. some fell in good ground.
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This is the last sort of ground that is fit indeed for the seed, because, it is not hard but soft, not stony but mouldry, it is not forlorne and grone with thornes,
This is the last sort of ground that is fit indeed for the seed, Because, it is not hard but soft, not stony but mouldry, it is not forlorn and groan with thorns,
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but fallowed & hath those things plowed and plucked vp:
but fallowed & hath those things plowed and plucked up:
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this is called good ground and brings forth fruite, some more some lesse, according to the degrees of the goodnesse of it.
this is called good ground and brings forth fruit, Some more Some less, according to the Degrees of the Goodness of it.
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This our Sauiour Christ expoundes in verse. 20. there bee some mens harts like this good ground, they are not like the other three:
This our Saviour christ expounds in verse. 20. there be Some men's hearts like this good ground, they Are not like the other three:
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the high way men are hard, they vnderstand not the word, but these vnderstand it,
the high Way men Are hard, they understand not the word, but these understand it,
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as Mathew sheweth, these are neither like the stony ground, they continue not but are nipped and blasted with the heate of affliction,
as Matthew shows, these Are neither like the stony ground, they continue not but Are nipped and blasted with the heat of affliction,
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but these indure those things with pacience and abide, all weathers, neither are they like the thorny ground,
but these endure those things with patience and abide, all weathers, neither Are they like the thorny ground,
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for they are choaked with cares, riches and pleasures of the world, but these ouercome and ouergrow those things, and bring forth much fruite. But marke, Luke saith:
for they Are choked with Cares, riches and pleasures of the world, but these overcome and overgrow those things, and bring forth much fruit. But mark, Lycia Says:
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these men haue an honest hart, God requires not the eare onely to heare, but the hart to vnderstand, to beleeue, and loue that they heare.these men have an honest heart, God requires not the ear only to hear, but the heart to understand, to believe, and love that they hear.
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And marke that hee saith, They bring foorth fruite, so that God requires the hand and the body to practise that we heare, aswell as the care to heare & the hart to vnderstand, some thinke if they heare it is enough,
And mark that he Says, They bring forth fruit, so that God requires the hand and the body to practise that we hear, aswell as the care to hear & the heart to understand, Some think if they hear it is enough,
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but all the three former badde men do that:
but all the three former bad men do that:
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some thinke if they heare and attaine to a little knowledge it is enough, but two of the former sorts of ground that are naught come so far,
Some think if they hear and attain to a little knowledge it is enough, but two of the former sorts of ground that Are nought come so Far,
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but those only are good men that heare the worde with their eares, vnderstand it with their hart,
but those only Are good men that hear the word with their ears, understand it with their heart,
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& practise it with their hands, as our sauiour Christ saith in another place: Blessed are they that heare the word of God and keepe it;
& practise it with their hands, as our Saviour christ Says in Another place: Blessed Are they that hear the word of God and keep it;
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they be no good subiects that heare the princes lawes & obay thē not, they be no good seruants, that heare their maisters comandements & do them not,
they be no good Subjects that hear the Princes laws & obey them not, they be no good Servants, that hear their masters Commandments & do them not,
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so they are no good Christians, that heare the worde of God and keepe it not:
so they Are no good Christians, that hear the word of God and keep it not:
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therefore heare it is said they be good men that bring forth good fruit: if any will aske what fruite, the answere is:
Therefore hear it is said they be good men that bring forth good fruit: if any will ask what fruit, the answer is:
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all such good things as the worde of God dooth require of men, which are generallye set downe by Paul to Titus, the grace of God,
all such good things as the word of God doth require of men, which Are generally Set down by Paul to Titus, the grace of God,
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or worde of his grace, hath appeared, and teacheth vs to denye vngodlynesse and worldlye lustes,
or word of his grace, hath appeared, and Teaches us to deny ungodliness and worldly lusts,
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and to liue godlye, iustlie, and soberlye, in this present worlde.
and to live godly, justly, and soberly, in this present world.
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The perticuler fruites are set downe by Peter, to be faith, patience, temperance, brotherly kindenesse, &c. And by Iohn in his first Epistle, loue and liberallity:
The particular fruits Are Set down by Peter, to be faith, patience, temperance, brotherly kindness, etc. And by John in his First Epistle, love and liberality:
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and by Paul Rom. 12. and many other places.
and by Paul Rom. 12. and many other places.
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For as good men must bring foorth fruite, so not strange fruite, but such as spring from the seede of the word of God, that is sowne in their hearts.
For as good men must bring forth fruit, so not strange fruit, but such as spring from the seed of the word of God, that is sown in their hearts.
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The Papists will build Abbies, giue money to maintaine Tapers, weare hayre cloath, goe of pilgrimage,
The Papists will built Abbeys, give money to maintain Tapers, wear hair cloth, go of pilgrimage,
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and seeme to be very deuoute and religious, but these bee such things as springs from their owne inuention,
and seem to be very devout and religious, but these be such things as springs from their own invention,
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and not from the word of God.
and not from the word of God.
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Hipocrites also in the Church, will seeme to bring foorth fiuite, but it is eyther in doing such things which the worde commands not,
Hypocrites also in the Church, will seem to bring forth fiuite, but it is either in doing such things which the word commands not,
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or in doing them otherwise then the worde commands them:
or in doing them otherwise then the word commands them:
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they will come to church on the Lordes day, because the Prince commands it, not because the word requires it, they will giue something weekely to the poore, keepe hospitalitie at Christmas,
they will come to Church on the lords day, Because the Prince commands it, not Because the word requires it, they will give something weekly to the poor, keep hospitality At Christmas,
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because shame, ciuilitie and others companie in it mooues them, and not because religion mooues them in their best actions:
Because shame, civility and Others company in it moves them, and not Because Religion moves them in their best actions:
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they want faith in God, loue to men, and humilitie in themselues, that should giue a taste to their fruites,
they want faith in God, love to men, and humility in themselves, that should give a taste to their fruits,
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and without which they are vnsauerie to God.
and without which they Are unsavoury to God.
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Trees that are transplanted from hotte countries may beare fruite here, but not kindely not timely,
Trees that Are transplanted from hot countries may bear fruit Here, but not kindly not timely,
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because they are not in their naturall soyle;
Because they Are not in their natural soil;
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so of all that heares the word, there neuer growes good fruite in any, but those that haue honest and good harts.
so of all that hears the word, there never grows good fruit in any, but those that have honest and good hearts.
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So that those that bring forth bad fruite as it were wilde grapes, those that bring foorth no good fruite,
So that those that bring forth bad fruit as it were wild grapes, those that bring forth no good fruit,
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and those that bring foorth fruite that seemes to bee good, and yet with bad mindes are all naughty men, onely those are good men that bring forth good fruite indeede with honest and good harts, the want of obseruing this difference hath moued some to thinke thēselues good Christians when they haue bin hipocrites, these men are called good ground, not that they be so of themselues,
and those that bring forth fruit that seems to be good, and yet with bad minds Are all naughty men, only those Are good men that bring forth good fruit indeed with honest and good hearts, the want of observing this difference hath moved Some to think themselves good Christians when they have been Hypocrites, these men Are called good ground, not that they be so of themselves,
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or as if the word did finde them good, but because they bee by the word and grace of God framed to goodnesse and made good when the other three sortes of men, not withstanding all meanes doe remaine naught.
or as if the word did find them good, but Because they be by the word and grace of God framed to Goodness and made good when the other three sorts of men, not withstanding all means do remain nought.
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The worde beeing a sharpe two edged sword, dooth wound the ould man in them,
The word being a sharp two edged sword, doth wound the old man in them,
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& kill the corrupt affections of their natures, as dulnes, fearefulnes, couetousnes, voluptuousnesse, that liue and raigne in the other,
& kill the corrupt affections of their nature's, as dulness, fearfulness, covetousness, voluptuousness, that live and Reign in the other,
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and dooth quicken, inlighten, and sanctifie them, making them fit to beare fruite.
and doth quicken, inlighten, and sanctify them, making them fit to bear fruit.
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Marke those that bee made good men, are ready, and doe shewe foorth the goodnesse that is wrought in them, by doing the good things which the worde requires of them,
Mark those that be made good men, Are ready, and do show forth the Goodness that is wrought in them, by doing the good things which the word requires of them,
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and not one or two good things, but thirtie, sixtie, and three hundred fould, they shewe foorth the good fruites that are inwarde,
and not one or two good things, but thirtie, sixtie, and three hundred fouled, they show forth the good fruits that Are inward,
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as faith, hope, loue, pacience, meekenesse, humilitie, chastitie:
as faith, hope, love, patience, meekness, humility, chastity:
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and the good fruites that are outwarde, truth, iustice, mercie, &c. and the reason why many men cannot bee gotten to doe their duties, is because they wante grace and goodnesse:
and the good fruits that Are outward, truth, Justice, mercy, etc. and the reason why many men cannot be got to do their duties, is Because they want grace and Goodness:
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if yee looke for a thing where it is not, yee shall not finde it; so yee shall finde no good manners in them that haue no good mindes.
if ye look for a thing where it is not, ye shall not find it; so ye shall find no good manners in them that have no good minds.
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And let vs marke for our instruction, that of foure sortes of men which doe heare the worde, there is but one sorte good, which confirmes our Sauiour Christs saying, Math. 22. Many are called, but fewe are chosen:
And let us mark for our instruction, that of foure sorts of men which do hear the word, there is but one sort good, which confirms our Saviour Christ saying, Math. 22. Many Are called, but few Are chosen:
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Because as he saith in another place, The waye is narrowe that leades vnto life, there bee fewe that findes it.
Because as he Says in Another place, The Way is narrow that leads unto life, there be few that finds it.
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It seemes by this parable, that in the visible Church there are many more hipocrites then true Christians,
It seems by this parable, that in the visible Church there Are many more Hypocrites then true Christians,
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for not to speake of those that will not heare, those that doe heare, how many are dull and blockish, that can conceiue nothing of that which is taught like the high wave grounde? How many bee there that doe vnderstand something,
for not to speak of those that will not hear, those that do hear, how many Are dull and blockish, that can conceive nothing of that which is taught like the high wave ground? How many be there that do understand something,
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and seeme to bee some bodye, that when the least tryall comes shrinke and shewe they had no conscience nor grace? Howe many bee there, that are so eaten vp of the world,
and seem to be Some body, that when the least trial comes shrink and show they had no conscience nor grace? Howe many be there, that Are so eaten up of the world,
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and ouercome of their lustes, as no doctrine can drawe them to dutie, especiallye to those things that are contrarie to their couetous and voluptuous humors and appetites? And how fewe bee there that doe heare the worde of God and keepe it, with honest heartes and good consciences.
and overcome of their lusts, as no Doctrine can draw them to duty, especially to those things that Are contrary to their covetous and voluptuous humours and appetites? And how few be there that do hear the word of God and keep it, with honest hearts and good Consciences.
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But yet some there bee which our Sauiour Christ calles his little flocke, of which number was Zacheus in Ierusalem, Cornelius in Cessarya, Dorcas in Ioppa, Lydia in Philippi, and of this number there might peraduenture bee pointed out some one or two in this Towne, some two or three in that Towne, although wee cannot see many:
But yet Some there be which our Saviour christ calls his little flock, of which number was Zacchaeus in Ierusalem, Cornelius in Cessarya, Dorcas in Joppa, Lydia in Philippi, and of this number there might Peradventure be pointed out Some one or two in this Town, Some two or three in that Town, although we cannot see many:
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but those that bee such, they must haue the estimation and commendation of good men and good women.
but those that be such, they must have the estimation and commendation of good men and good women.
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But it is to be noted, that these men haue the same temptations that the other haue, the deuill seekes to take away the seede, tyrants threatens them, the worlde intices them, the flesh prouoakes them,
But it is to be noted, that these men have the same temptations that the other have, the Devil seeks to take away the seed, Tyrants threatens them, the world entices them, the Flesh prouoakes them,
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but they resist the deuill, ouercome the world, and subdue the flesh by grace.
but they resist the Devil, overcome the world, and subdue the Flesh by grace.
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A man would thinke all that heare the word, especially by some Ministers, should become good men:
A man would think all that hear the word, especially by Some Ministers, should become good men:
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so they should if there were not somthing to let it, but there bee great corruptions and enemies within and without, that doe blinde and choake men,
so they should if there were not something to let it, but there be great corruptions and enemies within and without, that do blind and choke men,
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and carrye them contrarie wayes, onely those become good that haue the seede of the worde watred by the grace of God, that it may bee fruitfull,
and carry them contrary ways, only those become good that have the seed of the word watered by the grace of God, that it may be fruitful,
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for it is not the plainting of Paul, nor the watring of Apollo, but God that giues the increase.
for it is not the plainting of Paul, nor the watering of Apollo, but God that gives the increase.
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Therefore when we heare the worde of God, wee must pray for grace, that wee may vnderstand it, beleeue it, and obey it.
Therefore when we hear the word of God, we must pray for grace, that we may understand it, believe it, and obey it.
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Also let vs marke, that of those fewe that bee good men, all are not alike good,
Also let us mark, that of those few that be good men, all Are not alike good,
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but there bee degrees of goodnesse among them, some beare fruite 30. fould, some 60. fould, and some 100. fould, some haue hard longer, some haue heard better, some haue profited more then others,
but there be Degrees of Goodness among them, Some bear fruit 30. fouled, Some 60. fouled, and Some 100. fouled, Some have hard longer, Some have herd better, Some have profited more then Others,
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and according to the measure of their knowledge and grace, they beare fruite.
and according to the measure of their knowledge and grace, they bear fruit.
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Those that doe performe some good duties, as it were 30. fould with an honest heart, be good men,
Those that do perform Some good duties, as it were 30. fouled with an honest heart, be good men,
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though they be short of others, but doe seeke to growe further, and not enuie nor darken those that bee gone before them,
though they be short of Others, but do seek to grow further, and not envy nor darken those that be gone before them,
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and those that performe more duties as it were 60. or 100. fould, be good men,
and those that perform more duties as it were 60. or 100. fouled, be good men,
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and by comparison better men, but yet pride not themselues in their gifts, knowing where they had them,
and by comparison better men, but yet pride not themselves in their Gifts, knowing where they had them,
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nor disdaine nor account them no bodye that come after them, but seeke to drawe them on and incourage them.
nor disdain nor account them no body that come After them, but seek to draw them on and encourage them.
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He that hath eares to heare, &c. In the beginning of this Parable in vers. 3. our Sauiour Christ hath said, harken & behold, which word beholde hath the same vse in the new Testament, that Selah hath in the olde, and doth import dilligent marking: He that hath ears to hear, etc. In the beginning of this Parable in vers. 3. our Saviour christ hath said, harken & behold, which word behold hath the same use in the new Testament, that Selac hath in the old, and does import diligent marking:
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and now in the end of the Parable he saith; He that hath eares to heare, let him heare:
and now in the end of the Parable he Says; He that hath ears to hear, let him hear:
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which shewes this is a matter of importance, else he would not thus often and thus earnestlie haue perswaded them to heare that came to heare:
which shows this is a matter of importance, Else he would not thus often and thus earnestly have persuaded them to hear that Come to hear:
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and it shewes that all men haue not eares, for though all haue grisles vppon their heads,
and it shows that all men have not ears, for though all have grisles upon their Heads,
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and can heare other things, yet they haue not eares to heare God speake, for there be many that turne away their eares from hearing the lawe, as Salomon saith;
and can hear other things, yet they have not ears to hear God speak, for there be many that turn away their ears from hearing the law, as Solomon Says;
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There bee many that stoppe their eares like the deafe Adder, as our Sauiour Christ saith: There be many that stop their ears like the deaf Adder, as our Saviour christ Says:
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And there be many that are dull of hearing, as the Apostle saith.And there be many that Are dull of hearing, as the Apostle Says.
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Therefore he saith, He that hath an eare let him heare, for the eare is the wicket of the heart, the sence of vnderstanding,
Therefore he Says, He that hath an ear let him hear, for the ear is the wicket of the heart, the sense of understanding,
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and the meanes of faith and grace:
and the means of faith and grace:
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and therefore it was a diuelish and dangerous principle of Poperie that the people might not heare.
and Therefore it was a devilish and dangerous principle of Popery that the people might not hear.
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But the Scripture teacheth vs cleane contrary, that wee should heare and that reasonably;
But the Scripture Teaches us clean contrary, that we should hear and that reasonably;
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To day if yee will heare his voice (saith the Apostle) harden not your •earts, that wee should heare diligently, To day if ye will hear his voice (Says the Apostle) harden not your •earts, that we should hear diligently,
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as Salomon saith, Hearken diligently to mee: that wee should heare swiftlye, Bee swifte to heare, and slowe to speake:
as Solomon Says, Harken diligently to me: that we should hear swiftly, be swift to hear, and slow to speak:
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Therefore one sayde vnto a young man that did speake much, that his eares were become tongue.
Therefore one said unto a young man that did speak much, that his ears were become tongue.
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Our Sauiour Christ saith, Hee that hath an eare let him heare; as if hee should say, Wisdome is worth the hearing:
Our Saviour christ Says, He that hath an ear let him hear; as if he should say, Wisdom is worth the hearing:
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it is well yee may haue it for the hearing; therefore if yee bee wise giue it the hearing,
it is well ye may have it for the hearing; Therefore if ye be wise give it the hearing,
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And as hee would haue them and vs heare all wisedome, so speciallye that which is taught in this Parable;
And as he would have them and us hear all Wisdom, so specially that which is taught in this Parable;
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heare not so as the deuill may deuoure it;
hear not so as the Devil may devour it;
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heare not so as the heate of persecution may parch it, heare not so as the worlde may choake it;
hear not so as the heat of persecution may parch it, hear not so as the world may choke it;
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but heare so as yee may bring foorth the fruite of it, for that is the hearing that is better then the fatte of Rammes.
but hear so as ye may bring forth the fruit of it, for that is the hearing that is better then the fat of Rams.
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Heare this all those that come to the worde, be not good men, but those that are made good, Hear this all those that come to the word, be not good men, but those that Are made good,
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and brought to doe good by the worde.
and brought to do good by the word.
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Heare this, though many in the Church bee naught, idle and carnall professors, yet there bee good fruites brought forth of a fewe;
Hear this, though many in the Church be nought, idle and carnal professors, yet there be good fruits brought forth of a few;
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therefore doe not as some doe, iudge all to bee hipocrites because many bee such,
Therefore do not as Some do, judge all to be Hypocrites Because many be such,
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for though the Minister looses his labour vpon the most, yet he sees the fruite of his labour in some.
for though the Minister looses his labour upon the most, yet he sees the fruit of his labour in Some.
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Heare this, seeing there be so many bad ones, take heed you be none of them, beware of the temptations of the deuill of the allurements of the world, of the prouocations of the flesh, looke to that the word teaches you, and doe well:
Hear this, seeing there be so many bad ones, take heed you be none of them, beware of the temptations of the Devil of the allurements of the world, of the provocations of the Flesh, look to that the word Teaches you, and do well:
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and not to that the deuill, the worlde, and the flesh would haue yee, that is euill.
and not to that the Devil, the world, and the Flesh would have ye, that is evil.
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Heare this, all ignorant persons, all timeseruers, all disobedient persons, though they come to the word, bee naught:
Hear this, all ignorant Persons, all Timeservers, all disobedient Persons, though they come to the word, be nought:
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none be good but those that vnderstand, beleeue and obey the same.
none be good but those that understand, believe and obey the same.
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Therefore seeing there be all these sorts of men in the Church, aswell now as there was then, looke ouer this Sermon againe, view them seuerally and euery of them,
Therefore seeing there be all these sorts of men in the Church, aswell now as there was then, look over this Sermon again, view them severally and every of them,
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and see of which sorte yee be: if yee finde your selues of the first sorte, repent of your dulnesse and ignorance:
and see of which sort ye be: if ye find your selves of the First sort, Repent of your dulness and ignorance:
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if yee finde your selues of the second sort, repent of your vnconstancie and lightnesse: if yee finde your selues of the third sorte, repent of your worldlinesse and voluptuousnesse,
if ye find your selves of the second sort, Repent of your unconstancy and lightness: if ye find your selves of the third sort, Repent of your worldliness and voluptuousness,
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& deceiue not your selues with a shew of religion, without true godlinesse, but pray to God to pardon you, pray to God to enlighten you, pray to God to settle you, pray to God to sanctifie you, that yee may not onely heare,
& deceive not your selves with a show of Religion, without true godliness, but pray to God to pardon you, pray to God to enlighten you, pray to God to settle you, pray to God to sanctify you, that ye may not only hear,
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but in hearing yee may vnderstand, in vnderstanding yee may beleeue, in beleeuing yee may practise,
but in hearing ye may understand, in understanding ye may believe, in believing ye may practise,
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and in practising yee may increase from 30. to 60. and from 60. to 100. fould.
and in practising ye may increase from 30. to 60. and from 60. to 100. fouled.
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Pray to God, that of euill men yee may become good men, and of good men yee may become better men,
prey to God, that of evil men ye may become good men, and of good men ye may become better men,
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vntill at the last yee shall beeome perfect men.
until At the last ye shall beeome perfect men.
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And if yee finde your selues to be of the fourth and best sorte, that doe vnderstand, beleeue and obey the worde;
And if ye find your selves to be of the fourth and best sort, that do understand, believe and obey the word;
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be thankfull to God, that where yee bee no better then others by nature, he hath made you to differ from them by grace:
be thankful to God, that where ye be no better then Others by nature, he hath made you to differ from them by grace:
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and seeing hee hath honoured you with the title of good men and women, praise him that is the fountaine of goodnesse,
and seeing he hath honoured you with the title of good men and women, praise him that is the fountain of Goodness,
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and be carefull to shew forth the goodnes he hath wrought in you, by dooing those good things hee requireth of you,
and be careful to show forth the Goodness he hath wrought in you, by doing those good things he requires of you,
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for his glorye and the good of others:
for his glory and the good of Others:
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and if for the same yee suffer euill at the hands of the world, yet be not discouraged,
and if for the same ye suffer evil At the hands of the world, yet be not discouraged,
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but perseuer therein with pacience, looking to the rewarde of goodnesse in the world to come.
but persever therein with patience, looking to the reward of Goodness in the world to come.
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❧ The combate of Christains. EPHE. 6. 10. Finally my brethren, be strong in the Lord and in the power of his might.
❧ The combat of Christains. EPHES. 6. 10. Finally my brothers, be strong in the Lord and in the power of his might.
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11. Put on the whole armour of God, that yee may be able to stand against the assaults of the deuill.
11. Put on the Whole armour of God, that ye may be able to stand against the assaults of the Devil.
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12. For we wrastle not against flesh and bloud, but against principalities, against powers, & against the worldly gouerners, the princes of the darkenes of this world, against spirituall wickednesses which are in high places.
12. For we wrestle not against Flesh and blood, but against principalities, against Powers, & against the worldly Governors, the Princes of the darkness of this world, against spiritual Wickednesses which Are in high places.
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13. For this cause take vnto you the whole armour of God, that yee may be able to resist in the euill day,
13. For this cause take unto you the Whole armour of God, that ye may be able to resist in the evil day,
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and hauing finished all things stand fast.
and having finished all things stand fast.
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14. Stand therefore and your loynes girded about with veritie, and hauing on the brestplate of righteousnesse.
14. Stand Therefore and your loins girded about with verity, and having on the breastplate of righteousness.
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15. And your feete shod with the preparation of the Gospell of peace.
15. And your feet shod with the preparation of the Gospel of peace.
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16. Aboue all take the sheild of faith, wherewith yee may quench all the firie dartes of the wicked.
16. Above all take the shield of faith, wherewith ye may quench all the firy darts of the wicked.
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17. And take the helmet of saluation and the sword of the spirit, which is the word of God. 18. And pray alwayes, &c.
17. And take the helmet of salvation and the sword of the Spirit, which is the word of God. 18. And pray always, etc.
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THis Epistle was written by the Apostle Paul to the church at Ephesus, wherein hee hath set downe not onely generall doctrine necessarie to bee knowne, beleeued and practised of all Christians in the other chapters,
THis Epistle was written by the Apostle Paul to the Church At Ephesus, wherein he hath Set down not only general Doctrine necessary to be known, believed and practised of all Christians in the other Chapters,
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but also instructions for perticuler estates and degrees of men and women, in the former parte of this chapter.
but also instructions for particular estates and Degrees of men and women, in the former part of this chapter.
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Now the Apostle comes to the conclusion of all, as appeares by this worde sinally, as if hee should say, last of all I giue you to vnderstand, that the profession, faith and practise of religion, will not be holden, performed and finished with ease,
Now the Apostle comes to the conclusion of all, as appears by this word sinally, as if he should say, last of all I give you to understand, that the profession, faith and practice of Religion, will not be held, performed and finished with ease,
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but with much hardnesse and difficulty, because you haue dangerous and vnweariable enemies that seeke your destruction, whome you must incounter withall and ouercome, that you may obtaine saluation.
but with much hardness and difficulty, Because you have dangerous and unweariable enemies that seek your destruction, whom you must encounter withal and overcome, that you may obtain salvation.
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He calles them brethren, because they were the children of God, & of the church as he was,
He calls them brothers, Because they were the children of God, & of the Church as he was,
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as sometime he calles the Iewes brethren, because they were of the same carnall kindred of Abraham, so hee calles the Christian Gentales brethren,
as sometime he calls the Iewes brothers, Because they were of the same carnal kindred of Abraham, so he calls the Christian Gentales brothers,
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because they were of the same spirituall kindred of Abraham; and as by the name of brethren he meanes all Christian men,
Because they were of the same spiritual kindred of Abraham; and as by the name of brothers he means all Christian men,
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so vnder the same he comprehends all Christian women, as often in the Scripture the female is included vnder the name of the male, the wife in the husband, the sister in the brother. Be strong in the Lord.
so under the same he comprehends all Christian women, as often in the Scripture the female is included under the name of the male, the wife in the husband, the sister in the brother. Be strong in the Lord.
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He exhorts them to Christian courage and magnanimitie, in respect of the enemies and dangers he will tell them of afterward, a vertue verye necessarie not onely for Maiestrates and Ministers, who haue to deale with many bad and turbulent persons,
He exhorts them to Christian courage and magnanimity, in respect of the enemies and dangers he will tell them of afterwards, a virtue very necessary not only for Magistrates and Ministers, who have to deal with many bad and turbulent Persons,
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but also for euery Christian who hath to deale with deuils, for as cowardize and faint hartednesse hath hindred many strong men,
but also for every Christian who hath to deal with Devils, for as cowardice and faint hartednesse hath hindered many strong men,
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so fortitude and resolution of minde hath beene a great helpe to them that haue beene otherwise weake in warlike affaires.
so fortitude and resolution of mind hath been a great help to them that have been otherwise weak in warlike affairs.
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When hee saith, Be strong, hee meanes not corporall strength, for they could procure no addition to that;
When he Says, Be strong, he means not corporal strength, for they could procure no addition to that;
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but hee meanes spirituall strength, as appeareth by the spirituall enemies hee names afterward, and by the spirituall armor hee appointes to withstand them.
but he means spiritual strength, as appears by the spiritual enemies he names afterwards, and by the spiritual armour he appoints to withstand them.
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This spirituall strength is more excellent then bodily, by how much the soule is more excellent then the bodye,
This spiritual strength is more excellent then bodily, by how much the soul is more excellent then the body,
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and the qualities of the minde more excellent then the faculties of the body yea by how much the giftes of grace are more excellent then the giftes of nature.
and the qualities of the mind more excellent then the faculties of the body yea by how much the Gifts of grace Are more excellent then the Gifts of nature.
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In the Lord. But hee saith, Bee strong in the Lorde, not in your selues; for the Prophet saith, In his owne might shall no man bee strong: In the Lord. But he Says, be strong in the Lord, not in your selves; for the Prophet Says, In his own might shall no man be strong:
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but wee must bee strong in the Lorde, that is the Lorde Iesus Christ, who is our Captaine, who hath in our nature and in our name, fought our battels and ouercome these enemies for vs. Now as Sampsons strength lay in his haire,
but we must be strong in the Lord, that is the Lord Iesus christ, who is our Captain, who hath in our nature and in our name, fought our battles and overcome these enemies for us Now as Sampsons strength lay in his hair,
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so our strength dooth lye in our head, and though wee bee weake, he is strong, called the Lyon of the Tribe of Iudah, who hath power not onely included in himselfe,
so our strength doth lie in our head, and though we be weak, he is strong, called the lion of the Tribe of Iudah, who hath power not only included in himself,
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but which hee reacheth out to all his members, as hee faith to Paul in his combate with the Deuils temptations, My grace is sufficient for thee:
but which he reaches out to all his members, as he faith to Paul in his combat with the Devils temptations, My grace is sufficient for thee:
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and Paul found it so, for saith hee, I am able to doe all things by the helpe of him that strengthens me.
and Paul found it so, for Says he, I am able to do all things by the help of him that strengthens me.
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God is the author of all Christian courage and fortitude in vs, for wee are naturally fearefull,
God is the author of all Christian courage and fortitude in us, for we Are naturally fearful,
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and dare not stand to the defence of religion, or any good cause, therefore this guift is from heauen,
and Dare not stand to the defence of Religion, or any good cause, Therefore this gift is from heaven,
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as all other good giftes are:
as all other good Gifts Are:
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therefore as the Apostle praieth for the Collosians, That they might be strengthened with all might thorow his glorious power, vnto all pacience and long suffering with ioyfulnesse:
Therefore as the Apostle Prayeth for the Colossians, That they might be strengthened with all might thorough his glorious power, unto all patience and long suffering with joyfulness:
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so he exhortes the Ephesians, To be strong in the Lorde, and in the power of his might, that is, to see their owne weakenesse,
so he exhorts the Ephesians, To be strong in the Lord, and in the power of his might, that is, to see their own weakness,
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and to seeke for strength at the hands of God in Christ Iesus, to withstand and ouercome all their spirituall enemies.
and to seek for strength At the hands of God in christ Iesus, to withstand and overcome all their spiritual enemies.
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•ut on the whole armor of God. he telles them and vs of a battell we haue to fight with dangerous enemies, •ut on the Whole armour of God. he tells them and us of a battle we have to fight with dangerous enemies,
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therefore hee willes vs to arme our-selues, not with the armour of men, for that will not serue the turne against these enemies,
Therefore he wills us to arm ourselves, not with the armour of men, for that will not serve the turn against these enemies,
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but with the armour of God, which is armour of proose indeede, that he setteth downe afterwarde, he calles it the armour of God,
but with the armour of God, which is armour of propose indeed, that he sets down afterward, he calls it the armour of God,
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because hee is the author and also the appointer of it, alluding to the manner of souldiers to whom it is appointed by their generall what armour euerye one shall were.
Because he is the author and also the appointer of it, alluding to the manner of Soldiers to whom it is appointed by their general what armour every one shall were.
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And hee would not haue vs to bee like carelesse Souldiers, who let their armour hang by them when they should be set vpon by their enemies,
And he would not have us to be like careless Soldiers, who let their armour hang by them when they should be Set upon by their enemies,
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but hee would haue vs put it on and be in a readinesse, and not onely some part of it,
but he would have us put it on and be in a readiness, and not only Some part of it,
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for then a man may be wounded in that part that lacketh, but the whole, that hee may be fensed on euery side against all dangers. A question may bee asked;
for then a man may be wounded in that part that lacketh, but the Whole, that he may be fenced on every side against all dangers. A question may be asked;
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Were the Ephesians vnarmed, that the Apostle doth speake thus to them? No, but hee would haue them arme themselues more exactly and plentifully,
Were the Ephesians unarmed, that the Apostle does speak thus to them? No, but he would have them arm themselves more exactly and plentifully,
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as appeares by saying, Put on the whole armour of God:
as appears by saying, Put on the Whole armour of God:
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as if hee should say, though you haue attained to some measure of guiftes and grace,
as if he should say, though you have attained to Some measure of Gifts and grace,
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yet that you might bee valiant Souldiers, and more then conquerers, labor to haue them more plentifully and powerfully in you.
yet that you might be valiant Soldiers, and more then conquerors, labour to have them more plentifully and powerfully in you.
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A question also may bee asked, if the Ephesians were able to put on this armour of themselues? No, the Apostle meaneth to attribute no more naturall power to the Ephesians, then hee did to the Philippians, to whome hee saithe;
A question also may be asked, if the Ephesians were able to put on this armour of themselves? No, the Apostle means to attribute no more natural power to the Ephesians, then he did to the Philippians, to whom he Saith;
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Wee are not able of our selues to thinke a good thought; we Are not able of our selves to think a good Thought;
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it is God that worketh in vs the will and the deede, but his meaning is to tell them what graces are fit for them, to strengthen them against their enemies,
it is God that works in us the will and the deed, but his meaning is to tell them what graces Are fit for them, to strengthen them against their enemies,
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and without which they cānot be able to stand, and what grace they must seeke for, at the hands of God to that end.
and without which they cannot be able to stand, and what grace they must seek for, At the hands of God to that end.
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That yee may be able to stand against, &c. This is the reason of his exhortation which is double, the first part is in this verse taken from the diuers assaults of the diuell that we are subiect vnto:That ye may be able to stand against, etc. This is the reason of his exhortation which is double, the First part is in this verse taken from the diverse assaults of the Devil that we Are Subject unto:
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the second part is in the 12. verse taken from a description of the enemies themselues, that wee are to encounter withall.
the second part is in the 12. verse taken from a description of the enemies themselves, that we Are to encounter withal.
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By assaults he meanes the temptations of the diuel, but he vses a millitary worde, taken from souldiers which the Ephesians were well acquainted withall,
By assaults he means the temptations of the Devil, but he uses a military word, taken from Soldiers which the Ephesians were well acquainted withal,
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as he vses diuers other warlike speeches, to set foorth this spirituall conflict.
as he uses diverse other warlike Speeches, to Set forth this spiritual conflict.
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The diuell is called a tempter, and he will assault all men, by temptation he did tempt A•am, he tempted our Sauiour Christ, he tempted Peter and Paul, so he will tempt all other, much more he feares no man for his strength,
The Devil is called a tempter, and he will assault all men, by temptation he did tempt A•am, he tempted our Saviour christ, he tempted Peter and Paul, so he will tempt all other, much more he fears no man for his strength,
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neither will he spare any man for his weakenes;
neither will he spare any man for his weakness;
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for he is of the nature of a roaring Lyon, that goeth about seeking whom he may deuour.
for he is of the nature of a roaring lion, that Goes about seeking whom he may devour.
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A question may bee asked here if the diuell doth tempt vs at his owne pleasure? No,
A question may be asked Here if the Devil does tempt us At his own pleasure? No,
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but by the permission of God:
but by the permission of God:
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he could not tempt Job without lisence, he could not be a liuing spirite in the mouth of Ahabs false Prophets, till God said Goe: but God dooth giue licence to Sathan to tempt all, not onely the wicked,
he could not tempt Job without licence, he could not be a living Spirit in the Mouth of Ahabs false prophets, till God said Go: but God doth give licence to Sathan to tempt all, not only the wicked,
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but also the godly, that the power of his grace might be shewed in our weakenesse:
but also the godly, that the power of his grace might be showed in our weakness:
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Therefore he saith here, Put on the whole armour of God, that yee may bee able to stand against the assaults of the deuill.
Therefore he Says Here, Put on the Whole armour of God, that ye may be able to stand against the assaults of the Devil.
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And marke, that hee sai•h not, assaulte onely, but assaults, because the deuill will tempt vs both diuers times and diuers wayes:
And mark, that he sai•h not, assault only, but assaults, Because the Devil will tempt us both diverse times and diverse ways:
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enemies in warre doe vse not onelie to assault by violence, but by ambushments and subtile practises:
enemies in war do use not only to assault by violence, but by ambushments and subtle practises:
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so the deuill will sometimes set vpon vs by force, therefore he is called a Lyon,
so the Devil will sometime Set upon us by force, Therefore he is called a lion,
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and sometime by fraude and subtilty, therefore hee is called a serpent.
and sometime by fraud and subtlety, Therefore he is called a serpent.
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Now as we must haue spirituall strength to withstand him in the one, so we must haue spirituall wisedome to preuent him in the other;
Now as we must have spiritual strength to withstand him in the one, so we must have spiritual Wisdom to prevent him in the other;
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as the King of Israell sayde; Wisdome and strength is for the warre:
as the King of Israel said; Wisdom and strength is for the war:
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sometime he will tempt vs to keep vs from our duties, as Paul saith to the Thessalonians; I purposed to come vnto you, but Sathan hindred me: and sometime hee seekes by temptation to marre our duties,
sometime he will tempt us to keep us from our duties, as Paul Says to the Thessalonians; I purposed to come unto you, but Sathan hindered me: and sometime he seeks by temptation to mar our duties,
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as he did Ananias when he should giue the price of his land to the poore; Peter saith to him:
as he did Ananias when he should give the price of his land to the poor; Peter Says to him:
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How hath Sathan filled thy hart, that thou shouldest keepe backe part of the price and lie: And sometime hee temptes vs to doe things cleane contrary to our duties, How hath Sathan filled thy heart, that thou Shouldst keep back part of the price and lie: And sometime he tempts us to do things clean contrary to our duties,
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as hee did to Eue to eate of the forbidden fruite, we must be armed to withstand him in all these.
as he did to Eue to eat of the forbidden fruit, we must be armed to withstand him in all these.
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Wee wrastle not with flesh and bloud. we wrestle not with Flesh and blood.
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The second part of the Apostles reason whereby he would mooue vs to put on the whole armour of God, is taken from the discription of our enemies themselues, which are not corporall,
The second part of the Apostles reason whereby he would move us to put on the Whole armour of God, is taken from the description of our enemies themselves, which Are not corporal,
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but spirituall, not few but many, not weake but strong, not honest but wicked and tirannicall,
but spiritual, not few but many, not weak but strong, not honest but wicked and tyrannical,
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and such as haue the aduantage of the place. But let vs marke that he writing to the church, saith;
and such as have the advantage of the place. But let us mark that he writing to the Church, Says;
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we wrastle not with flesh & bloud but with, &c. Those that are not of the Church, their battels are only with men like themselues,we wrestle not with Flesh & blood but with, etc. Those that Are not of the Church, their battles Are only with men like themselves,
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but christians doe contend with diuils, the meaning is not as if we did not cōtend with men at al;
but Christians do contend with Devils, the meaning is not as if we did not contend with men At all;
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for the Prophet I•remy, the Apostle Paul, and other of Gods seruants, had great conflicts with men,
for the Prophet I•remy, the Apostle Paul, and other of God's Servants, had great conflicts with men,
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but it was so farre as those men were the instruments of Sathan, but saith the Apostle:
but it was so Far as those men were the Instruments of Sathan, but Says the Apostle:
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Our contention is with the deuill, whether he assault vs by himselfe or by men, that are his instruments of this battell;
Our contention is with the Devil, whither he assault us by himself or by men, that Are his Instruments of this battle;
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that the Apostle speakes of, is not betweene the deuill and infidels, ignorant, prophane and wicked men,
that the Apostle speaks of, is not between the Devil and Infidels, ignorant, profane and wicked men,
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for although he temptes all, yet such are in his subiection already, and they shew no contention against him,
for although he tempts all, yet such Are in his subjection already, and they show no contention against him,
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but all their contention is for him, because hee rules in the heartes of the children of disobedience,
but all their contention is for him, Because he rules in the hearts of the children of disobedience,
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but this battell is betweene the diuell and Christians.
but this battle is between the Devil and Christians.
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So long as men liue in ignorance and wickednesse, there is agreement betweene the diuell and them, as our Sauiour Christ saith:
So long as men live in ignorance and wickedness, there is agreement between the Devil and them, as our Saviour christ Says:
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when a strong man armed keepes the house all is in peace, till a stronger then he comes and driues him out,
when a strong man armed keeps the house all is in peace, till a Stronger then he comes and drives him out,
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but when a man shakes of the subiection of Sathan and by imbracing and beleeuing the Gospell, giues his name to a new Lorde,
but when a man shakes of the subjection of Sathan and by embracing and believing the Gospel, gives his name to a new Lord,
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then beginnes the warre, then the diuell will vse his pollicie and power by himselfe and his instrumentes.
then begins the war, then the Devil will use his policy and power by himself and his Instruments.
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Pharaoh neuer raged so much, as when the people of Israell should goe into the wildernesse to serue God, Antichrist neuer stormed so fiercely as when the Gospell was published by Luther and detected his Idolatry,Pharaoh never raged so much, as when the people of Israel should go into the Wilderness to serve God, Antichrist never stormed so fiercely as when the Gospel was published by Luther and detected his Idolatry,
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then came in the Spanish inquisition, then came in the French massaker, and other diabolicall practises,
then Come in the Spanish inquisition, then Come in the French massacre, and other diabolical practises,
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so long as men liue ignorantlye, eyther wickedlye, or ciuillye without religion, the diuell will not disquiet them because they are his peaceable subiectes,
so long as men live ignorantly, either wickedly, or civilly without Religion, the Devil will not disquiet them Because they Are his peaceable Subjects,
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but when they set their hartes to religion, and shake of his subiection, then he will vse all hostility against thē, and wrastle with them.
but when they Set their hearts to Religion, and shake of his subjection, then he will use all hostility against them, and wrestle with them.
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And as the diuell doth wrastle with vs, so saith the Apostle: we do & must wrastle with him;
And as the Devil does wrestle with us, so Says the Apostle: we do & must wrestle with him;
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For as we hould it not sure to haue peace with the Spaniardes, because we cannot haue it without dangerous conditions,
For as we hold it not sure to have peace with the Spaniards, Because we cannot have it without dangerous conditions,
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so it is neuer sure to haue peace with the diuell, for then we must needes haue warre with God.
so it is never sure to have peace with the Devil, for then we must needs have war with God.
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The Church is called millitant in this world, because it is alwayes fighting with Sathan, sinne and spirituall enemies, which doth distinguish it from the Church in heauen, which is called ryumphant,
The Church is called militant in this world, Because it is always fighting with Sathan, sin and spiritual enemies, which does distinguish it from the Church in heaven, which is called ryumphant,
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because it hath wonne the fielde, and gotten the conquest of the enemies;
Because it hath won the field, and got the conquest of the enemies;
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Now as it is with the whole millitant Church, so it is with euery member therof,
Now as it is with the Whole militant Church, so it is with every member thereof,
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for which cause our life is called a warfare, therefore the Apostle saith:
for which cause our life is called a warfare, Therefore the Apostle Says:
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We wrastle, &c. Not shewing what euery Christian must doe, but what euery man doth if he be a Christian.We wrestle, etc. Not showing what every Christian must do, but what every man does if he be a Christian.
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And among many other markes of Christianity, there is none more certain nor sensible thē this, to shew our selues enemies to the diuel by withstanding his assaults and temptations,
And among many other marks of Christianity, there is none more certain nor sensible them this, to show our selves enemies to the Devil by withstanding his assaults and temptations,
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for although by nature we haue neither wi•l nor power so to doe, yet by grace being furnished with the armour of God, we haue both.
for although by nature we have neither wi•l nor power so to do, yet by grace being furnished with the armour of God, we have both.
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He calles these enemies principalities, powers, hee giues diuers of these titles to the good Angels, in the first to the Collosians: But they are good, these are euill;
He calls these enemies principalities, Powers, he gives diverse of these titles to the good Angels, in the First to the Colossians: But they Are good, these Are evil;
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they are our friendes, these are our enimies; they fight for vs, these fight against vs:
they Are our Friends, these Are our enemies; they fight for us, these fight against us:
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therefore this is the d•scription of the diuel, that he hath spoken of before:
Therefore this is the d•scription of the Devil, that he hath spoken of before:
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hee calles him a Prince of the world, that is of the wicked world, not of the Church;
he calls him a Prince of the world, that is of the wicked world, not of the Church;
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for he is in the Church not as a gouernour and commander, but as a tempter onely.
for he is in the Church not as a governor and commander, but as a tempter only.
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He is called the Prince of the darkenes of this world, not of the light, his dominion is by ignorance, error, sinne and wickednes;
He is called the Prince of the darkness of this world, not of the Light, his dominion is by ignorance, error, sin and wickedness;
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he is an enemy to the light and seekes to put it out, therefore hath taught Antichrist to perswade the people that ignorance is the mother of deuotion,
he is an enemy to the Light and seeks to put it out, Therefore hath taught Antichrist to persuade the people that ignorance is the mother of devotion,
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and that they should not haue the exercise of the scripture:
and that they should not have the exercise of the scripture:
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Therefore in the time of Popery, when the people were nusled in ignorance, what apparitions, speeches and practises of Sathan were there that the light hath scatred:
Therefore in the time of Popery, when the people were nusled in ignorance, what apparitions, Speeches and practises of Sathan were there that the Light hath scattered:
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therfore when God sent foorth Paul to preach the Gospell, he tels him he shall turne the people from darkenesse to light,
Therefore when God sent forth Paul to preach the Gospel, he tells him he shall turn the people from darkness to Light,
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and from the power of Sathan to God:
and from the power of Sathan to God:
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Yea he saith not onely wee wrastle with a Prince, but with Principalities, shewing that many of these princes do band themselues against vs,
Yea he Says not only we wrestle with a Prince, but with Principalities, showing that many of these Princes do band themselves against us,
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for although we commonly speake of the diuell in the singular number, yet wee must vnderstand there be many diuils of the nature & force that the Apostle speakes of here;
for although we commonly speak of the Devil in the singular number, yet we must understand there be many Devils of the nature & force that the Apostle speaks of Here;
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it is said a legion possessed a man, they al are not only enemies of the Church,
it is said a legion possessed a man, they all Are not only enemies of the Church,
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but of euery member of the church.
but of every member of the Church.
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Now we know when one person is to encounter with many such enemies, he had need to be well armed.
Now we know when one person is to encounter with many such enemies, he had need to be well armed.
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Powers: They bee not onely princes but powers, earthly princes are called powers, not in respect of themselues,Powers: They be not only Princes but Powers, earthly Princes Are called Powers, not in respect of themselves,
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for they are weake as other men, but in respect of diuers helpes, and assistan•es that they haue to commaund and take their part ▪ but the diuels are called powers in respect of the force and strength they haue in themselues by nature:
for they Are weak as other men, but in respect of diverse helps, and assistan•es that they have to command and take their part ▪ but the Devils Are called Powers in respect of the force and strength they have in themselves by nature:
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the deuils power may be perceiued by gathering togeather the windes, and the fire, and an host of men to destroy Iobs cattel, his seruants & children, sea with violence, by causing those that he possessed in our Sauiour Christes time, to breake the fetters and chaines wherewith they were tied;
the Devils power may be perceived by gathering together the winds, and the fire, and an host of men to destroy Jobs cattle, his Servants & children, sea with violence, by causing those that he possessed in our Saviour Christ's time, to break the fetters and chains wherewith they were tied;
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maister Perkins writes of a man neare Gen•ua, blasphemed God so, that all which hard him trembled, who said if there be any diuell let him take me,
master Perkins writes of a man near Gen•ua, blasphemed God so, that all which hard him trembled, who said if there be any Devil let him take me,
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and carry me where I shalbe for euer: and presently he was taken into the aire and neuer seene more:
and carry me where I shall for ever: and presently he was taken into the air and never seen more:
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Some whē they see such corporal examples, say Lord how strong the diuil is, thinking none are any way possessed of the diuell but those that be mad or straught but his chiefe power is exercised & is to be cōsidered, spiritualy in drawing men to sin, and thereby to distruction:
some when they see such corporal Examples, say Lord how strong the Devil is, thinking none Are any Way possessed of the Devil but those that be mad or distraught but his chief power is exercised & is to be considered, spiritually in drawing men to since, and thereby to destruction:
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we may see it in tempting our first parents and preuailing against them, who were perfect & indowed with asmuch knowledge as the nature of man was capable of,
we may see it in tempting our First Parents and prevailing against them, who were perfect & endowed with as knowledge as the nature of man was capable of,
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and wee may see it in tempting Caine and carrying him to kill his brother, contrarye to nature and contrarye to his conscience:
and we may see it in tempting Cain and carrying him to kill his brother, contrary to nature and contrary to his conscience:
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wee may see it easily in tempting and carrying men to dyuers monstrous sinnes, idolatry, adultery, drunkennesse,
we may see it Easily in tempting and carrying men to Diverse monstrous Sins, idolatry, adultery, Drunkenness,
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and houlding them in them, as with spirituall snares and bandes, that no counsell, doctrine,
and holding them in them, as with spiritual snares and bands, that no counsel, Doctrine,
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nor sight of other mens harmes, can drawe him from them he was strong before time,
nor sighed of other men's harms, can draw him from them he was strong before time,
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but he is more strong now, because he rages toward his ende, for anger is the whetstone of strength spirituall,
but he is more strong now, Because he rages towards his end, for anger is the whetstone of strength spiritual,
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and these bee no corporall enemies, but spirits that cannot bee seene with bodily eves, therefore are the more dangerous.
and these be no corporal enemies, but spirits that cannot be seen with bodily eves, Therefore Are the more dangerous.
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There bee dyuers Athistes at this day, like the Saduces in our Sauiour Christes time, that thinke there be no spirits because they cannot bee seene,
There be Diverse Atheists At this day, like the Sadducees in our Saviour Christ's time, that think there be no spirits Because they cannot be seen,
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but shall we beleeue them or the Apostle:
but shall we believe them or the Apostle:
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there be many things that cannot be seene, as the wind, a voyce, a sauour, &c. which yet are, a• wee haue a corporall sight and sence of some things as we haue bodies,
there be many things that cannot be seen, as the wind, a voice, a savour, etc. which yet Are, a• we have a corporal sighed and sense of Some things as we have bodies,
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so we haue a spirituall sight and sence of some other things as wee haue soules.
so we have a spiritual sighed and sense of Some other things as we have Souls.
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Some haue painted the diuell in a bodily shape, with hornes, tayle & such like,
some have painted the Devil in a bodily shape, with horns, tail & such like,
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but it is fond seeing he is an inuisible spirit, & cannot be proportioned, therefore the apparitions of Sathan that haue bin so much spoken of, are not to be feared,
but it is found seeing he is an invisible Spirit, & cannot be proportioned, Therefore the apparitions of Sathan that have been so much spoken of, Are not to be feared,
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but his spirituall delusions and temptations must be taken heede of.
but his spiritual delusions and temptations must be taken heed of.
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Now as he is a spirite, so hee hath the properties, of a spirite, hee hath great knowledge,
Now as he is a Spirit, so he hath the properties, of a Spirit, he hath great knowledge,
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for though he hath not so much knowledge as the good Angels, seeing he hath lost by his fall that way aswell as man hath done;
for though he hath not so much knowledge as the good Angels, seeing he hath lost by his fallen that Way aswell as man hath done;
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yet hee hath much more knowledge then man hath naturally, because he is a sole spirite:
yet he hath much more knowledge then man hath naturally, Because he is a sole Spirit:
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besides that hee hath increased his knowledge by long experience & practise, he hath vnderstanding of all languages, of the state of all countries, of the condition and complexion of all persons, he knowes to what sinnes men are most inclined to,
beside that he hath increased his knowledge by long experience & practice, he hath understanding of all languages, of the state of all countries, of the condition and complexion of all Persons, he knows to what Sins men Are most inclined to,
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and by what meanes he hath preuailed against them, and others that haue beene like them.
and by what means he hath prevailed against them, and Others that have been like them.
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Some because the diuell hath more knowledge then men, haue taken occasion to seeke to him, to vnderstand of things that are lost, &c. But these is one of the assaults of the diuell, that we must wrastle against,
some Because the Devil hath more knowledge then men, have taken occasion to seek to him, to understand of things that Are lost, etc. But these is one of the assaults of the Devil, that we must wrestle against,
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for the Scripture forbids vs to haue familiarity with the deuil the enemy of mankinde:
for the Scripture forbids us to have familiarity with the Devil the enemy of mankind:
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neither will this be any colour that they goe not to the diuell, but to a witch, seeing God forbiddeth that also:
neither will this be any colour that they go not to the Devil, but to a witch, seeing God forbiddeth that also:
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Leui. 20. 6. And seeing, though not themselues, yet the witch hath familiarity with the deuill, Levi 20. 6. And seeing, though not themselves, yet the witch hath familiarity with the Devil,
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and they haue familiarity with him in his instrument, and it is all one to take counsell from the deuill, at the first hand,
and they have familiarity with him in his Instrument, and it is all one to take counsel from the Devil, At the First hand,
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and at the second hand there is a curse pronounced against them that seeke to witches.
and At the second hand there is a curse pronounced against them that seek to Witches.
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Our Sauiour Christ rebuked Sathan when hee spake the trueth, because we would not receiue it from him:
Our Saviour christ rebuked Sathan when he spoke the truth, Because we would not receive it from him:
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no more should we seeing whensoeuer he speakes, either he lyes, or speakes the trueth to deceiue:
no more should we seeing whensoever he speaks, either he lies, or speaks the truth to deceive:
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I cannot better compare this seeking to the deuill by witches, then to those that seeke mony at the handes of biting vsurers, I say byting vsurers who haue no respect to the good of the borrower,
I cannot better compare this seeking to the Devil by Witches, then to those that seek money At the hands of biting usurers, I say biting usurers who have no respect to the good of the borrower,
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but to their owne aduantage, to wrap the partie in bondes till they ouerthrow his estate,
but to their own advantage, to wrap the party in bonds till they overthrow his estate,
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for howsoeuer it seemes a benefit that serues their turne to know that they seeke at the handes of the deuill or witches, (which yet is not so commonly,
for howsoever it seems a benefit that serves their turn to know that they seek At the hands of the Devil or Witches, (which yet is not so commonly,
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but in foolish conceit only) yet it turnes to their great hurt and damage, bringing their soules further into thraledome, Saul went to the witch of Endor to call vp Samuell, but it was not Samuell, but a sinnelesse conceite, it was the deuill in the likenesse of Samuell: for they would not bury Samuell in a mantle that was his ordinary attyre,
but in foolish conceit only) yet it turns to their great hurt and damage, bringing their Souls further into thraledome, Saul went to the witch of Endor to call up Samuel, but it was not Samuel, but a sinless conceit, it was the Devil in the likeness of Samuel: for they would not bury Samuel in a mantle that was his ordinary attire,
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but they did bury him doubtlesse in a lynen cloath, as the manner was; but this practise of Saul hastened his distruction.
but they did bury him doubtless in a linen cloth, as the manner was; but this practice of Saul hastened his destruction.
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As the deuill hath great knowledge, so hee hath great agility and nimblenesse to passe from place to place,
As the Devil hath great knowledge, so he hath great agility and nimbleness to pass from place to place,
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for though hee be not infinite but finite, yet he compasses the whole earth, as it is sade in Job, and that in short time:
for though he be not infinite but finite, yet he compasses the Whole earth, as it is sade in Job, and that in short time:
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some men haue beene saide to sayle about the worlde in three yeares, the Sunne that is a bodily substance as wee see compasses the worlde in 24. houres,
Some men have been said to sail about the world in three Years, the Sun that is a bodily substance as we see compasses the world in 24. hours,
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how much more the deuill that is a spirite; therefore wheresoeuer a man dwelles hee must looke to bee assaulted of this enemie: hee tempted Adam in Paradise:
how much more the Devil that is a Spirit; Therefore wheresoever a man dwells he must look to be assaulted of this enemy: he tempted Adam in Paradise:
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Iob in the land of Vz, our Sauiour Christ in the wildernes; the sea cannot hinder him, stone walles cannot barre him as it may other enemies,Job in the land of Vz, our Saviour christ in the Wilderness; the sea cannot hinder him, stone walls cannot bar him as it may other enemies,
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but hee hath a spirituall passage, and spirituall accesse to euerye place and euerye person.
but he hath a spiritual passage, and spiritual access to every place and every person.
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Wickednesses: As the deuill is a spirite so he is a wicked spirite, they were at the first created good,Wickednesses: As the Devil is a Spirit so he is a wicked Spirit, they were At the First created good,
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as were the other Angelles, but the Apostle saieth: they kept not their first estate, but fell and became diuelles:
as were the other Angels, but the Apostle Saith: they kept not their First estate, but fell and became diuelles:
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therefore as in the Scripture the other Angels that stoode are called elect and holy Angels,
Therefore as in the Scripture the other Angels that stood Are called elect and holy Angels,
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so they that fell are called euill and wicked spirytes; the diuell is called an vncleane spirite he is called a lier and a murderer.
so they that fell Are called evil and wicked spirits; the Devil is called an unclean Spirit he is called a liar and a murderer.
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And as he is a wicked spirit, so he temptes men and women to wickednesse, he tempted Adam and Eue to pride and rebellion, he tempted Iob to blasphemy, And as he is a wicked Spirit, so he tempts men and women to wickedness, he tempted Adam and Eve to pride and rebellion, he tempted Job to blasphemy,
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for though he afflicted him in his goodes and bodie, yet his purpose was to draw him to blasphemy, as appeares by his wordes to the Lord:
for though he afflicted him in his goods and body, yet his purpose was to draw him to blasphemy, as appears by his words to the Lord:
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dooth Iob feare thee for naught, but touch him and hee will curse thee to thy face, he tempted Ahabs falce Prophets to lying, he tempted our Sauiour Christ to distrust and presumption:
doth Job Fear thee for nought, but touch him and he will curse thee to thy face, he tempted Ahabs falce prophets to lying, he tempted our Saviour christ to distrust and presumption:
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he tempted Ananias and Saphira to hipocrise and dissembling: he tempted Iudas to couetousnesse and theft.
he tempted Ananias and Sapphira to hipocrise and dissembling: he tempted Iudas to covetousness and theft.
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So he temptes all men to one sin or other, and some time to one sinne and somtime to another.
So he tempts all men to one since or other, and Some time to one sin and sometime to Another.
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He will tempt men to continue in ignorance, and not to heare sermons nor reade good bookes:
He will tempt men to continue in ignorance, and not to hear Sermons nor read good books:
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if he preuaile not that way, he will tempt them with error, that they should belieue lyes insteed of the truth;
if he prevail not that Way, he will tempt them with error, that they should believe lies instead of the truth;
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if he cānot preuaile that way he wil tempt thē to holde the truth in hipocrisie;
if he cannot prevail that Way he will tempt them to hold the truth in hypocrisy;
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if he cānot corrupt their religion, he will seeke to corrupt their conuersation, & make them leaprous christians:
if he cannot corrupt their Religion, he will seek to corrupt their Conversation, & make them leprous Christians:
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he wil tempt men to iniustice as he did Achab: to vnmercifulnesse as he did Diues; to vncleanenesse as he did Herode, to intemperance as hee did the prodigall childe:
he will tempt men to injustice as he did Ahab: to unmercifulness as he did Diues; to uncleanness as he did Herod, to intemperance as he did the prodigal child:
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if hee cannot preuaile to drawe men neither from religion nor good conuersation, he will tempt them to be proud of their knowledge and proud of their vertues, that will mare all the good things that are in them, as he did the Pharises.
if he cannot prevail to draw men neither from Religion nor good Conversation, he will tempt them to be proud of their knowledge and proud of their Virtues, that will mare all the good things that Are in them, as he did the Pharisees.
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The diuell hath diuers nets to take men withall, he hath ease wherewith hee hath intrapped Dauid, he hath pleasure wherewith he caught Salomon, he hath the beauty of women wherewith hee vanquished the two iudges spoken of in Susanna; hee hath profit whereby he inthralled Iudas, hee hath euill company by which hee indangered Iehosaphat, hee hath euill examples wherewith hee corrupted the Isralites, they would haue a king like other nations.
The Devil hath diverse nets to take men withal, he hath ease wherewith he hath entrapped David, he hath pleasure wherewith he caught Solomon, he hath the beauty of women wherewith he vanquished the two judges spoken of in Susanna; he hath profit whereby he enthralled Iudas, he hath evil company by which he endangered Jehoshaphat, he hath evil Examples wherewith he corrupted the Israelites, they would have a King like other Nations.
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He doth endeuor, and that by all meanes to draw all men to wickednesse, Alexander was not so vnsatiable to conquer the world corporally,
He does endeavour, and that by all means to draw all men to wickedness, Alexander was not so unsatiable to conquer the world corporally,
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as he is to conquer the worlde spiritually, Alexander fought to conquer but one age, but the diuell all ages.
as he is to conquer the world spiritually, Alexander fought to conquer but one age, but the Devil all ages.
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If he were an aduersary that had any goodnesse in him, we might expect some gentle handling by yeelding to him,
If he were an adversary that had any Goodness in him, we might expect Some gentle handling by yielding to him,
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but he is a wicked aduersary, such a one that delightes in bloud, therefore in the Scripture hee is called a Lyon,
but he is a wicked adversary, such a one that delights in blood, Therefore in the Scripture he is called a lion,
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and a Dragon full of cruelty, those that he ouercomes hee will tyrannize ouer them, and bring them to greater miserye then can bee imagined;
and a Dragon full of cruelty, those that he overcomes he will tyrannise over them, and bring them to greater misery then can be imagined;
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for this cause take the whole armour of God, &c. as if he should saye seeing we haue a battell to fight,
for this cause take the Whole armour of God, etc. as if he should say seeing we have a battle to fight,
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and not with one enemy, but with many, not with bodily enemies, but spirituall: not with weake enemies but strong:
and not with one enemy, but with many, not with bodily enemies, but spiritual: not with weak enemies but strong:
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not with simple enemies but subtill:
not with simple enemies but subtle:
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not with honest & gentle enemies, but wicked and cruell, and seeing euery Christian, euen the weakest woman must passe these perils and pikes of the diuelles temptations, arme your selues thorowly:
not with honest & gentle enemies, but wicked and cruel, and seeing every Christian, even the Weakest woman must pass these perils and pikes of the diuelles temptations, arm your selves thoroughly:
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the Apostle hauing told vs of the danger, shewes vs the remedy, hee hath exhorted to the same thing in verse 11. before;
the Apostle having told us of the danger, shows us the remedy, he hath exhorted to the same thing in verse 11. before;
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and now hee repeates it againe, giuing vs to vnderstand there is necessity in vsing this remedy,
and now he repeats it again, giving us to understand there is necessity in using this remedy,
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and that there is no remedy but this.
and that there is no remedy but this.
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Wise men will be prouided against all enemies, especially against domesticall and dangerous enemies, that euery houre waite their opportunitie to hurt them,
Wise men will be provided against all enemies, especially against domestical and dangerous enemies, that every hour wait their opportunity to hurt them,
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and if men be so carefull to take heede of corporall enemies, that can but kil the body,
and if men be so careful to take heed of corporal enemies, that can but kill the body,
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how careful should we be to take heede of these enemies that seeke to destroy the soule;
how careful should we be to take heed of these enemies that seek to destroy the soul;
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auoide them we cānot, but prepare our selues to withstand them we may, or else the Apostle would neuer haue thus often and earnestly willed vs to put on the whole armour of God.
avoid them we cannot, but prepare our selves to withstand them we may, or Else the Apostle would never have thus often and earnestly willed us to put on the Whole armour of God.
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Some Christians when they do but heare how this man and that women is troubled and tossed with terrible and tedious temptations of Sa•han, are discouraged before it come at them;
some Christians when they do but hear how this man and that women is troubled and tossed with terrible and tedious temptations of Sa•han, Are discouraged before it come At them;
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but when they beginne to feele the diuelles assaultes and bickeringes in themselues, they conclude, they shall neuer be able to holde out:
but when they begin to feel the diuelles assaults and bickerings in themselves, they conclude, they shall never be able to hold out:
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but God hath not left his Church in such a desperate estate, but hee hath prouided meanes of escape from their enemies,
but God hath not left his Church in such a desperate estate, but he hath provided means of escape from their enemies,
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therefore here the Apostle willes vs to vse it.
Therefore Here the Apostle wills us to use it.
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Armour of God: He telles vs againe it is the armour of God that must doe it, the armour of men will not doe it;Armour of God: He tells us again it is the armour of God that must do it, the armour of men will not do it;
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it is not humane power, pollicie or ciuility, that can withstand this enemy, but the munition that comes out of the Lordes armourye,
it is not humane power, policy or civility, that can withstand this enemy, but the munition that comes out of the lords armourye,
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for though the diuell be strong, yet there is a stronger, as the Apostle sayeth:
for though the Devil be strong, yet there is a Stronger, as the Apostle Saith:
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Greater is hee that is in you, then hee that is in the world, though his ingens and artillery be sharpe and dangerous to hurt vs, Greater is he that is in you, then he that is in the world, though his ingens and Artillery be sharp and dangerous to hurt us,
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yet there be instruments and weapons of greater force to preserue vs. This armour hee sets downe in the 14. 15. 16. 17. and 18. verses following, verity he compares to a souldiers girdle, that will fence vs against all Sathans temptations; to hippocrisie, herisie and lying:
yet there be Instruments and weapons of greater force to preserve us This armour he sets down in the 14. 15. 16. 17. and 18. Verses following, verity he compares to a Soldiers girdle, that will fence us against all Satan's temptations; to hippocrisie, Heresy and lying:
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righteousnesse he compares to a souldiers brest-plate, that will fence vs from all Sathans temptations:
righteousness he compares to a Soldiers breastplate, that will fence us from all Satan's temptations:
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to iniustice and ••iury, hope he compares, to a souldiers helmit or head-peece, that headpeece, that will fence vs from his temptations: to discontentednesse, fainting and wearynesse:
to injustice and ••iury, hope he compares, to a Soldiers helmit or headpiece, that headpiece, that will fence us from his temptations: to discontentedness, fainting and wearynesse:
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faith he compares to a souldiers shielde or buckler that will fence vs from Sathans temptations:
faith he compares to a Soldiers shield or buckler that will fence us from Satan's temptations:
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to diffidence and dispaire, the knowledge of the worde, hee compares to a souldiers sworde that will fence vs from the temptations of ignorance and disobedience:
to diffidence and despair, the knowledge of the word, he compares to a Soldiers sword that will fence us from the temptations of ignorance and disobedience:
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prayer he sets in the last place, not that it must be vsed last, but first and last;
prayer he sets in the last place, not that it must be used last, but First and last;
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therefore for breuitie sake, he putteth it insteade of all the rest, for the Scripture in other places makes mentiō of other vertues necessary to arme vs against other vices,
Therefore for brevity sake, he putteth it instead of all the rest, for the Scripture in other places makes mention of other Virtues necessary to arm us against other vices,
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as humility that will fence vs against the diuels temptations: to pride and vaineglory, temperance that will feare vs against his temptations:
as humility that will fence us against the Devils temptations: to pride and vainglory, temperance that will Fear us against his temptations:
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to ryot and excesses in meate, drinke, apparrell, recreation, or any thing, chastity that wil fence vs against his temptations:
to riot and Excesses in meat, drink, apparel, recreation, or any thing, chastity that will fence us against his temptations:
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to vncleanenes and adultery, loue that will fence vs against his temptations: to hatred and reuenge, brotherlye kindenesse that will fence vs against all his temptations:
to Uncleanness and adultery, love that will fence us against his temptations: to hatred and revenge, brotherly kindness that will fence us against all his temptations:
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to morosotie and strangenes, meekenesse that will fence vs against his temptations: to wrath and waywardnesse, patience, that will fence vs from his temptations:
to morosotie and strangeness, meekness that will fence us against his temptations: to wrath and waywardness, patience, that will fence us from his temptations:
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to murmuring & vnlawful meanes, vsing heauenly mindednesse that wil arme vs against all Sathans temptations to prophanesse and worldlinesse.
to murmuring & unlawful means, using heavenly Mindedness that will arm us against all Satan's temptations to profaneness and worldliness.
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But the Apostle dooth onely set downe these few that he nameth in this chapter, either because these vertues were most wanting in the Ephesians, as his manner was to speake fitly to the persons and purpose,
But the Apostle doth only Set down these few that he names in this chapter, either Because these Virtues were most wanting in the Ephesians, as his manner was to speak fitly to the Persons and purpose,
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or els because these were sufficient to answere to the partes of a souldier, from whence he takes his metaphor.
or Else Because these were sufficient to answer to the parts of a soldier, from whence he Takes his metaphor.
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The Papistes appoint other armour to withstand and driue away the diuell, as crucifixes, Agnis dies, a part of Saint Iohns Gospell about a mans necke, crosses made on the forhead and brest, holy water, ringing of belles,
The Papists appoint other armour to withstand and driven away the Devil, as crucifixes, Agnis dies, a part of Saint Iohns Gospel about a men neck, Crosses made on the forehead and breast, holy water, ringing of Bells,
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but these neuer came out of Gods armory.
but these never Come out of God's armoury.
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If this were the armour to withstand the diuell withall, the Apostle forgotte himselfe that he tould vs not of it, neither here nor else where.
If this were the armour to withstand the Devil withal, the Apostle forgotten himself that he told us not of it, neither Here nor Else where.
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Againe if this were good armour for that purpose, the wickedest man might withstand the diuell aswell as the godliest man:
Again if this were good armour for that purpose, the wickedest man might withstand the Devil aswell as the Godliest man:
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for who cannot make a crosse on his forhead, weare a crucifixe about his necke, sprinkle himselfe with holy water, &c. But that this is not the armour against the diuell, appeares hereby, that those who haue beene most superstitious in these things ▪ haue beene and are the vassels of Sathan and carryed at his pleasure to Idolatry, heresie, blasphemy, adultery, and such haynous sinnes.
for who cannot make a cross on his forehead, wear a crucifix about his neck, sprinkle himself with holy water, etc. But that this is not the armour against the Devil, appears hereby, that those who have been most superstitious in these things ▪ have been and Are the vassals of Sathan and carried At his pleasure to Idolatry, heresy, blasphemy, adultery, and such heinous Sins.
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But the furniture wherewith we must withstand the deuill, is the armour of God, that is prescribed to vs in this chapter & in the rest of the Scripture, that is the gifts and graces of regeneration and sanctification:
But the furniture wherewith we must withstand the Devil, is the armour of God, that is prescribed to us in this chapter & in the rest of the Scripture, that is the Gifts and graces of regeneration and sanctification:
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as sound knowledge, vpright hartednesse, vnfained faith and hope, a iust and chaste minde, an humble spirite, sober and louing affection,
as found knowledge, upright hartednesse, unfeigned faith and hope, a just and chaste mind, an humble Spirit, Sobrium and loving affection,
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and a good conuersation, it is that which the Apostle hath set downe in a word, in the 4. chapter, put on the new man which is after God created in righteousnesse and true holynesse, and this is the cause that the diuell, dooth carry men to many and dangerous sinnes,
and a good Conversation, it is that which the Apostle hath Set down in a word, in the 4. chapter, put on the new man which is After God created in righteousness and true holiness, and this is the cause that the Devil, doth carry men to many and dangerous Sins,
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because they haue no grace nor deuine power to resist him:
Because they have no grace nor divine power to resist him:
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the cause that he carries men to hipocrisie and lyes, is for that they want the girdle of vertue:
the cause that he carries men to hypocrisy and lies, is for that they want the girdle of virtue:
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the cause that he carries them to iniustice and wrong, is they want the brest-plate of righteousnesse:
the cause that he carries them to injustice and wrong, is they want the breastplate of righteousness:
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see the cause that he carries men to any other vice, is because they want the contrary vertue.
see the cause that he carries men to any other vice, is Because they want the contrary virtue.
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And marke, he wills the Ephesians and vs the secōd time to put on not a part,
And mark, he wills the Ephesians and us the secōd time to put on not a part,
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but the whole armour of God:
but the Whole armour of God:
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if a souldier be naked he may easily be hurt any where, if he be armed but in some place he may be wounded on that part that lacketh:
if a soldier be naked he may Easily be hurt any where, if he be armed but in Some place he may be wounded on that part that lacketh:
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but the Apostle would haue vs to bee wholely armed, that wee may be foyled no where,
but the Apostle would have us to be wholly armed, that we may be foiled no where,
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neither in our iudgement, in our affection, nor in our conuersation;
neither in our judgement, in our affection, nor in our Conversation;
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the cause that some of Gods seruantes haue taken dangerous falles, hath beene the want of some of their armour;
the cause that Some of God's Servants have taken dangerous falls, hath been the want of Some of their armour;
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how coulde Salomon haue beene so foyled as hee was, if hee had not wanted sobrietye? had Dauid receaued such a view of Sathan thinke wee if hee had put on chastity?
how could Solomon have been so foiled as he was, if he had not wanted sobriety? had David received such a view of Sathan think we if he had put on chastity?
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Some thinke if they haue a little knowledge, they are christians good enough, alas that is but one part, a man may haue knowledge, what to beleeue, what to doe,
some think if they have a little knowledge, they Are Christians good enough, alas that is but one part, a man may have knowledge, what to believe, what to do,
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and what to suffer, and yet be farre enough of from the practise of it, a Christian must be a generall man,
and what to suffer, and yet be Far enough of from the practice of it, a Christian must be a general man,
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therefore saith the Apostle Peter; Ioyne vnto your faith vertue, & to vertue knowledge, and to knowledge patience,
Therefore Says the Apostle Peter; Join unto your faith virtue, & to virtue knowledge, and to knowledge patience,
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and to patience temperance, and to temperance godlinesse, and to godlinesse brotherly kindenesse, and to brotherly kindenesse loue; and to patience temperance, and to temperance godliness, and to godliness brotherly kindness, and to brotherly kindness love;
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For there is no vertue or gift of regeneration, but we shall haue occasion to vse diuers times in our life.
For there is no virtue or gift of regeneration, but we shall have occasion to use diverse times in our life.
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One being aduised by his friend to ride with a weapō, answered what needes that, seeing a man shall meete with a thiefe but once in seauen yeares: but saith he;
One being advised by his friend to ride with a weapon, answered what needs that, seeing a man shall meet with a thief but once in seauen Years: but Says he;
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if a man want it that once, it is once too much, but we shall meete with this enemy euery day,
if a man want it that once, it is once too much, but we shall meet with this enemy every day,
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and shall finde by experience that all our Christian preparation is little enough to maintaine our pure religion,
and shall find by experience that all our Christian preparation is little enough to maintain our pure Religion,
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and keepe our selues vnspotted of the world, that yee may be able to, &c. Without this armour of God, we are not able to resist the deuill,
and keep our selves unspotted of the world, that ye may be able to, etc. Without this armour of God, we Are not able to resist the Devil,
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for what power is therein a subiect to resist a Prince, what strength is in weake flesh to withstand a mighty spirite, what wisedome is there in a foolish man to counteruaile the subtill Serpent:
for what power is therein a Subject to resist a Prince, what strength is in weak Flesh to withstand a mighty Spirit, what Wisdom is there in a foolish man to countervail the subtle Serpent:
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but if we bee armed with the armour of God and furnished with his deuine grace,
but if we be armed with the armour of God and furnished with his divine grace,
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then and there by we are made able to, &c. Therefore saide our Sauiour Christ to this Apostle when he was in this battell and prayed for aide, My grace is sufficient for thee, and hee hauing experience that it was so, saith, I am able to doe all things by the heple of him that strengthens me:
then and there by we Are made able to, etc. Therefore said our Saviour christ to this Apostle when he was in this battle and prayed for aid, My grace is sufficient for thee, and he having experience that it was so, Says, I am able to do all things by the heple of him that strengthens me:
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and if it should be obiected Paul was an olde man, therefore we cannot doe as he did, Saint Iohn writes to the church,
and if it should be objected Paul was an old man, Therefore we cannot do as he did, Saint John writes to the Church,
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and speaking of common Christians, saith;
and speaking of Common Christians, Says;
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Hee that is borne of God, ouercomes the world. If we reade the Scripture wee shall see what great temptations the seruants of God haue ouercome by grace; He that is born of God, overcomes the world. If we read the Scripture we shall see what great temptations the Servants of God have overcome by grace;
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as Moses, Ioseph, Iob, Daniel, and others, we must be like the people of Ciuiensis who when the ambassadors of Brutus would haue them deliuer their Citty vnto him, returned his answer;
as Moses, Ioseph, Job, daniel, and Others, we must be like the people of Ciuiensis who when the Ambassadors of Brutus would have them deliver their city unto him, returned his answer;
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tel your captaine Brutus our ancestors haue left vs weapons to defend our selues and our Citty:
tell your captain Brutus our Ancestors have left us weapons to defend our selves and our city:
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so when the diuell tempteth vs to yeelde our selues to him, let vs answere; our God hath left vs weapons to defend our selues from him.
so when the Devil tempts us to yield our selves to him, let us answer; our God hath left us weapons to defend our selves from him.
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Therefore if we would be able to stand vpright against the temptations of the diuell, let vs heare, reade, praye and euery waye labour, to furnish our selues, with knowledge, faith, hope, trueth, iustice, mercye, loue, humilytie, patience, meekenesse,
Therefore if we would be able to stand upright against the temptations of the Devil, let us hear, read, pray and every Way labour, to furnish our selves, with knowledge, faith, hope, truth, Justice, mercy, love, humilytie, patience, meekness,
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and all the graces of Gods spirite.
and all the graces of God's Spirit.
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And let vs knowe this is none of the least of Sathans temptations, to perswade men they may doe well enough without them,
And let us know this is none of the least of Satan's temptations, to persuade men they may do well enough without them,
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or with some though they seeke not for all of them, and to thinke that those that haue them doe no great matters with them.
or with Some though they seek not for all of them, and to think that those that have them do no great matters with them.
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How great a temptation of the diuell in the person of a woman did Ioseph ouercome by grace,
How great a temptation of the Devil in the person of a woman did Ioseph overcome by grace,
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when numbers with farre lesse inticementes are carryed to adulterye? how great a temptation did the three children ouercome by grace when thousandes were for want of grace carryed to idolatrye? as one saith:
when numbers with Far less enticements Are carried to adultery? how great a temptation did the three children overcome by grace when thousandes were for want of grace carried to idolatry? as one Says:
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this prooues not a man an innocent, because hee is not accused, but beeing accused he is able also to cleare himselfe;
this Proves not a man an innocent, Because he is not accused, but being accused he is able also to clear himself;
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so it prooues not a man a Christian that hee is not tempted, but beeing tempted, he is able to ouercome: therefore saieth the Apostle:
so it Proves not a man a Christian that he is not tempted, but being tempted, he is able to overcome: Therefore Saith the Apostle:
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Put on the whole armour of God that yee may bee able to resist. As the graces of God doe inable vs to withstand the diuell in his temptations:Put on the Whole armour of God that ye may be able to resist. As the graces of God do inable us to withstand the Devil in his temptations:
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so wee must put foorth our strength and resist him.
so we must put forth our strength and resist him.
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When Peter had sayde, your aduersary the diuell, goeth about like a roaring Lyon seeking whome he maye deuoure, hee addeth, whom resist stedfastly in the faith;
When Peter had said, your adversary the Devil, Goes about like a roaring lion seeking whom he may devour, he adds, whom resist steadfastly in the faith;
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Iames sayeth, Resist the diuell and hee will flye from you: James Saith, Resist the Devil and he will fly from you:
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some to excuse their falles saye, the temptation was so strong that it was vnpossible to withstand it:
Some to excuse their falls say, the temptation was so strong that it was unpossible to withstand it:
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It may bee it was vnpossible for an vnarmed man, but not vnpossible for a man furnished with Gods grace.
It may be it was unpossible for an unarmed man, but not unpossible for a man furnished with God's grace.
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Therefore let such a man knowe it was not so much the strength of temptation,
Therefore let such a man know it was not so much the strength of temptation,
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as his owne weakenesse and cowardise that ouerthrewe him, hee wanted grace or did not resist;
as his own weakness and cowardice that overthrew him, he wanted grace or did not resist;
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if hee had hee might haue ouercome, for there haue beene men, yea women, that haue ouercome as great temptations as those;
if he had he might have overcome, for there have been men, yea women, that have overcome as great temptations as those;
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and let him tell mee, did hee not vse his owne handes, his owne eyes, his owne feete, his owne tounge, whereof the diuell hath noe power,
and let him tell me, did he not use his own hands, his own eyes, his own feet, his own tongue, whereof the Devil hath no power,
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except by speciall license or authoritye in the case of possession which is not ordinary, but his power and practise is to intice mens hartes, and hauing wonne their Iudgement,
except by special license or Authority in the case of possession which is not ordinary, but his power and practice is to entice men's hearts, and having won their Judgement,
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and wonne their affection, they giue their toung to speak euil, or their hands or other members of the body to commit euill;
and won their affection, they give their tongue to speak evil, or their hands or other members of the body to commit evil;
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why doe men these things and not resist, but suffer themselues to be ouercome of their spirituall enemy?
why do men these things and not resist, but suffer themselves to be overcome of their spiritual enemy?
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By this time we see cause, seeing it stands vs vpon life and death, to resist the diuell,
By this time we see cause, seeing it Stands us upon life and death, to resist the Devil,
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but some man may aske how we should doe it? I answere; our resistance must be spirituall, as our enemy is spirituall:
but Some man may ask how we should do it? I answer; our resistance must be spiritual, as our enemy is spiritual:
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it is not enough to say, I defie the diuell, as some thinke, but if we would resist the diuell, we must resist sinne, what sinne soeuer it bee that wee are tempted to,
it is not enough to say, I defy the Devil, as Some think, but if we would resist the Devil, we must resist sin, what sin soever it be that we Are tempted to,
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whether against the first table or the second table of the law, whether it be against God directlye, as idolitry, blasphemy, periury:
whither against the First table or the second table of the law, whither it be against God directly, as idolatry, blasphemy, perjury:
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or the worship of God, as the neclect of the worde, sacraments, or sabothes:
or the worship of God, as the neclect of the word, Sacraments, or Sabbaths:
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or whether it be against men or women, in the abridgement of their authority, of their liues, of their chastity, of their goodes, of their name ▪ for we neuer are mooued to any sinne,
or whither it be against men or women, in the abridgement of their Authority, of their lives, of their chastity, of their goods, of their name ▪ for we never Are moved to any sin,
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but we haue to doe with the diuell directly or indirectly. If it be asked how we should resist sinne, I answere;
but we have to do with the Devil directly or indirectly. If it be asked how we should resist sin, I answer;
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I resist the motions vnto it within, and the perswasions and occasions vnto it without;
I resist the motions unto it within, and the persuasions and occasions unto it without;
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resist it in iudgement, and saye with our selues, the diuell stirres vp my corrupt nature in my hart,
resist it in judgement, and say with our selves, the Devil stirs up my corrupt nature in my heart,
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or stirres vp such a man or such a woman to perswade me to such or such an euill thing, I may not doe it:
or stirs up such a man or such a woman to persuade me to such or such an evil thing, I may not do it:
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resist it in affection, such a thing that the diuell or his instrument would drawe me vnto is euill, I wisl not doe it:
resist it in affection, such a thing that the Devil or his Instrument would draw me unto is evil, I wisl not do it:
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resist it in conuersation, such a thing that the diuell perswades mee to is euill, I will haue no hand, I will haue no finger in it, I will stop my eares from hearing of it, I will shut my mouth from defending it, I will turne away my feete from following it.
resist it in Conversation, such a thing that the Devil persuades me to is evil, I will have no hand, I will have no finger in it, I will stop my ears from hearing of it, I will shut my Mouth from defending it, I will turn away my feet from following it.
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Some may aske how a man should know the temptations of the diuell, from the corrupt motions of our owne nature? I answer;
some may ask how a man should know the temptations of the Devil, from the corrupt motions of our own nature? I answer;
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there is such an affinity & likenes betweene them, as it is hard to distinguish them:
there is such an affinity & likeness between them, as it is hard to distinguish them:
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therefore the safest way is to thinke that we haue to deale with both these enemies at once,
Therefore the Safest Way is to think that we have to deal with both these enemies At once,
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and so to be the more strengthened against them;
and so to be the more strengthened against them;
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but for a difference let vs know when all euill motion to any sinne is raysed,
but for a difference let us know when all evil motion to any sin is raised,
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if spirituall force be added to draw vs, or spiritual subtilty to perswade vs, which be two properties of the diuelles nature, let vs thinke besides our owne corruption which is the broker, the diuell himselfe is present & is the prouoker;
if spiritual force be added to draw us, or spiritual subtlety to persuade us, which be two properties of the diuelles nature, let us think beside our own corruption which is the broker, the Devil himself is present & is the provoker;
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let vs resist the first corrupt motions of our nature, which the Apostle seemeth to call the messengers of Sathan:
let us resist the First corrupt motions of our nature, which the Apostle seems to call the messengers of Sathan:
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as hee saith to the Collossians, mortifie your earthly members, if wee make such faire warres with these spirituall enemies,
as he Says to the Colossians, mortify your earthly members, if we make such fair wars with these spiritual enemies,
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and kill them not as many doe, we shall haue foule handes with them, and let vs resist the diuell who will double and inforce those suggestions, by what reasons or perswasions soeuer he doth it, that all the power of hell may not preuaile against vs:
and kill them not as many do, we shall have foul hands with them, and let us resist the Devil who will double and enforce those suggestions, by what Reasons or persuasions soever he does it, that all the power of hell may not prevail against us:
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and to this end let vs know as our Sauiour Christ saith to his Disciples: Yee haue neede of patience;
and to this end let us know as our Saviour christ Says to his Disciples: Ye have need of patience;
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so wee haue neede of knowledge, of faith, of hope, of loue and other graces of the spirit of God,
so we have need of knowledge, of faith, of hope, of love and other graces of the Spirit of God,
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for Sathan will not onely assault vs, but perhaps continue his siege & battery a day, a weeke, a moneth,
for Sathan will not only assault us, but perhaps continue his siege & battery a day, a Week, a Monn,
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and giue vs no respight and though he will sound the retreate and depart sometime for a season,
and give us no respite and though he will found the retreat and depart sometime for a season,
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as Saint Luke saith, yet he will returne againe perhapes another way, and set vpon vs by some other meanes:
as Saint Lycia Says, yet he will return again perhaps Another Way, and Set upon us by Some other means:
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therefore arme your selues saith the Apostle and resist him, and if this battell seeme hard and tedious vnto vs, remember in what cause we fight, and for what crowne:
Therefore arm your selves Says the Apostle and resist him, and if this battle seem hard and tedious unto us, Remember in what cause we fight, and for what crown:
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our Sauiour Christ saith in the Reuelation: He that ouercometh, shall inherite great and glorious things: and Paul saith;
our Saviour christ Says in the Revelation: He that Overcometh, shall inherit great and glorious things: and Paul Says;
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The Saintes shall iudge the Angelles that is the deuilles:
The Saints shall judge the Angels that is the Devils:
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Paul saieth to Timothy; I haue fought a good fight, and then he addeth, I looke for the Crowne, the Saints in heauen that are now crowned, haue come vnto it thorow many temptations and tribulations: Paul Saith to Timothy; I have fought a good fight, and then he adds, I look for the Crown, the Saints in heaven that Are now crowned, have come unto it thorough many temptations and tribulations:
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therefore let vs harken to the Apostles exhortation, be strong in the Lorde, put on the whole armour of God,
Therefore let us harken to the Apostles exhortation, be strong in the Lord, put on the Whole armour of God,
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and resist in the euil day, and the God of peace shall treade downe sathan vnder ou• feete shortly.
and resist in the evil day, and the God of peace shall tread down sathan under ou• feet shortly.
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❧ The Houre-glasse of Mans life. PSALME. 90. 12. Teach vs so to number our dayes, that we may apply our hartes to wisedome.
❧ The Hourglass of men life. PSALM. 90. 12. Teach us so to number our days, that we may apply our hearts to Wisdom.
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THIS whole booke is called the booke of Psalmes, because it contayneth in it for the most part matter of praise and thankesgiuing,
THIS Whole book is called the book of Psalms, Because it Containeth in it for the most part matter of praise and thanksgiving,
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though there be many other doctrines mingled therewithall.
though there be many other doctrines mingled therewithal.
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They are called the Psalmes of Dauid, because he compiled most of them, not because he made them all;
They Are called the Psalms of David, Because he compiled most of them, not Because he made them all;
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for this was made by Moses, as yee may see by the title of it.
for this was made by Moses, as ye may see by the title of it.
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We call this the 90. Psalme, because it is bound with the Psalmes, and standes in the place of that number,
We call this the 90. Psalm, Because it is bound with the Psalms, and Stands in the place of that number,
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but it is intituled and that more fitly agreeing with the matter of it ▪ A prayer of Moses.
but it is entitled and that more fitly agreeing with the matter of it ▪ A prayer of Moses.
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In which Moses setteth forth the estate of mans life generally and perticulerly of the people of Israell in the wildernesse, where he saw many thousands of them that came out of Egypt dye, some by one meanes and some by another;
In which Moses sets forth the estate of men life generally and particularly of the people of Israel in the Wilderness, where he saw many thousands of them that Come out of Egypt die, Some by one means and Some by Another;
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as it is more largely recorded in the booke of Numbers. Now Moses considered that many of their forefathers liued almost a thousand yeares, whereto hee hath respect in the 4. verse, where he saith.
as it is more largely recorded in the book of Numbers. Now Moses considered that many of their Forefathers lived almost a thousand Years, whereto he hath respect in the 4. verse, where he Says.
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One thousand ye•res in thy sight is but as yesterday, and the life of man was growne shorter and shorter,One thousand ye•res in thy sighed is but as yesterday, and the life of man was grown shorter and shorter,
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and in his time ordinarily it was not one hundred yeares, as appeares in the 10. verse.
and in his time ordinarily it was not one hundred Years, as appears in the 10. verse.
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The dayes of a man are threescore yeares and tenne, or perhaps fourescore, which was nothing to their fathers:
The days of a man Are threescore Years and tenne, or perhaps fourescore, which was nothing to their Father's:
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how much lesse when they were cut off by strange punishmentes in the middest of their course,
how much less when they were Cut off by strange punishments in the midst of their course,
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and dyed thicke and three-fould without warning. Now after the mention of those things, he breakes out into this speech;
and died thick and threefold without warning. Now After the mention of those things, he breaks out into this speech;
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Teach vs to know our dayes that we may apply our harts to wisedome: In which words are two things to be considered;Teach us to know our days that we may apply our hearts to Wisdom: In which words Are two things to be considered;
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first a petition, secondly a reason of the petition. The petition is in these first wordes;
First a petition, secondly a reason of the petition. The petition is in these First words;
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Teach vs to number our dayes: Teach us to number our days:
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The reason is in these other wordes in the end of the verse, that we may apply our hartes to wisedome.
The reason is in these other words in the end of the verse, that we may apply our hearts to Wisdom.
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Wherby we are taught first of al, that there is a number of euery mans dayes,
Whereby we Are taught First of all, that there is a number of every men days,
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for this difference to be considered betweene this life and the next life; this life hath an end, therefore it is called temporall;
for this difference to be considered between this life and the next life; this life hath an end, Therefore it is called temporal;
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the next life endes not, therefore it is called eternall the certaine number of our daies is knowne to God and not to vs.
the next life ends not, Therefore it is called Eternal the certain number of our days is known to God and not to us
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But he doth not desire to know the certaine number of his dayes, but rather the vncertaine number of them, that is, that God would teach them to know the breuity and shortnes of mans life:
But he does not desire to know the certain number of his days, but rather the uncertain number of them, that is, that God would teach them to know the brevity and shortness of men life:
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Therefore he sets it downe by dayes & not by yeares, and this he desires not for himselfe only, but for the people;
Therefore he sets it down by days & not by Years, and this he Desires not for himself only, but for the people;
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and therefore he saith not, teach me, but teach vs to number our dayes.
and Therefore he Says not, teach me, but teach us to number our days.
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Now according to Moses prayer, God hath taught vs this point in the Scripture, that all men are mortall and must dye,
Now according to Moses prayer, God hath taught us this point in the Scripture, that all men Are Mortal and must die,
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as the Lord saide to Adam: In the day that thou eatest of the tree in the middest of the garden thou shalt die;
as the Lord said to Adam: In the day that thou Eatest of the tree in the midst of the garden thou shalt die;
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although the diuell who (for that cause) our Sauiour Christ saith Was a lyer from the beginning, spake contrary and said to Eue; Thou shalt not die at all: yet indeed Adam died;
although the Devil who (for that cause) our Saviour christ Says Was a liar from the beginning, spoke contrary and said to Eve; Thou shalt not die At all: yet indeed Adam died;
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for although he dyed not by & by, yet he was a dead man because sentence was passed vpon him,
for although he died not by & by, yet he was a dead man Because sentence was passed upon him,
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1555
and all his life afterward was but a dying life: euerything then sauoring of death, and euery day beeing a step vnto death.
and all his life afterwards was but a dying life: everything then savouring of death, and every day being a step unto death.
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1556
If any will inquire what death is;
If any will inquire what death is;
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1557
to speake generally, it is a seperation from the condition of this mortall and temporall life:
to speak generally, it is a separation from the condition of this Mortal and temporal life:
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1558
but to speake more properlye, it is a seperation of the soule and body; as the ioyning togeather of the soule and body;
but to speak more properly, it is a separation of the soul and body; as the joining together of the soul and body;
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1559
at the first was the cause of life, as it is said, God breathed into Adam the breath of life:
At the First was the cause of life, as it is said, God breathed into Adam the breath of life:
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1560
and man was made a liuing soule, so the seperation of the soule from the bodye, is the cause of death,
and man was made a living soul, so the separation of the soul from the body, is the cause of death,
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1561
as Christ saieth to the ritch man: This night they shall fetch away thy soule thou shalt dye;
as christ Saith to the rich man: This night they shall fetch away thy soul thou shalt die;
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1562
This Adam by his sinne brought not onelye vpon himselfe, but vpon all his posteritye, as Paul saieth:
This Adam by his sin brought not only upon himself, but upon all his posterity, as Paul Saith:
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1563
By man sinne entred into the worlde, and death by sinne, and death went ouer all men, By man sin entered into the world, and death by sin, and death went over all men,
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1564
forasmuch as all men haue sinned: therefore it is saide not onely of Adam himselfe;
forasmuch as all men have sinned: Therefore it is said not only of Adam himself;
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1565
but of dyuers of the fathers that were his posterity, to shew the trueth of Gods threatning to Adam: In the daye thou doest eate of such a tree thou shalt dye;
but of Diverse of the Father's that were his posterity, to show the truth of God's threatening to Adam: In the day thou dost eat of such a tree thou shalt die;
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1566
And to shewe the falcehoode of the diuelles promise to Eue, that though s•e did eate it, she should not dye at all:
And to show the falcehoode of the diuelles promise to Eue, that though s•e did eat it, she should not die At all:
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1567
such and such a one liued thus many hundred yeares but he dyed, for though the day be neuer so long, at length comes euensong; the Apostle saith:
such and such a one lived thus many hundred Years but he died, for though the day be never so long, At length comes evensong; the Apostle Says:
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1568
It is appointed to al men once to dye, & after that comes the iudgement: when all men are dead, then comes the general iudgemēt;
It is appointed to all men once to die, & After that comes the judgement: when all men Are dead, then comes the general judgement;
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1569
but when euery one dyes then comes his perticuler iudgement;
but when every one dies then comes his particular judgement;
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1570
as appeares in the example of the ritch man and Lazarus; for as the day of death leaues vs,
as appears in the Exampl of the rich man and Lazarus; for as the day of death leaves us,
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1571
so the day of doome shall finde vs; therfore Dauid when he laye sicke said:
so the day of doom shall find us; Therefore David when he say sick said:
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1572
I goe the waye of all the worlde, for death is as an vnpartiall iudge, that is indifferent to all poore and rich.I go the Way of all the world, for death is as an unpartial judge, that is indifferent to all poor and rich.
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1573
Iob speakes of some men that would seeke death, either for the auoyding of present sorrow, or procuring of future ioy:Job speaks of Some men that would seek death, either for the avoiding of present sorrow, or procuring of future joy:
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1574
but whether a man seekes it or no, he shall be sure it will seeke him.
but whither a man seeks it or no, he shall be sure it will seek him.
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1575
We read of a Heathē woman who when newes was brought her that her sonne was slaine in the warres, answered:
We read of a Heathen woman who when news was brought her that her son was slain in the wars, answered:
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1576
I know saith she that I conceiued a mortall man.
I know Says she that I conceived a Mortal man.
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1577
I once saw this posie written on the Tombe of a dead man to be read of them that liue:
I once saw this posy written on the Tomb of a dead man to be read of them that live:
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1578
as I was so be yee, and as I am yee shalbe.
as I was so be ye, and as I am ye shall.
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1579
But though reason and experience doth teach vs that all must dye, & euery one can say when he heares a knel there is one dead;
But though reason and experience does teach us that all must die, & every one can say when he hears a kneel there is one dead;
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1580
& when he sees a graue, here lyes such a one:
& when he sees a graven, Here lies such a one:
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1581
wee see what we are, we haue but a time here, yet some do make no good vse of it.
we see what we Are, we have but a time Here, yet Some do make no good use of it.
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1582
When Alexander bad a Philosopher aske a reward of him for some seruice or pleasure he had done for him, the Philosopher said;
When Alexander bade a Philosopher ask a reward of him for Some service or pleasure he had done for him, the Philosopher said;
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1583
giue me immortality? Immortality said Alexander, how should a mā that is mortall giue immortality? Mortall said the Philosopher,
give me immortality? Immortality said Alexander, how should a man that is Mortal give immortality? Mortal said the Philosopher,
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1584
why then art thou so greedy of kingdomes, and liuest as if thou shouldest neuer dye? therefore God would haue it set downe in the Scripture, that it might be a matter of faith, aswell as of reason that all must dye;
why then art thou so greedy of kingdoms, and Livest as if thou Shouldst never die? Therefore God would have it Set down in the Scripture, that it might be a matter of faith, aswell as of reason that all must die;
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1585
both wise men as Salomon, and foolish men as Nabal: both •tch men as Iob, & poore men as Lazarus: Marshall men as Joab, and peaceable men as the inhabitantes of Laish: both ould men as Methuselah, and young men as Iosias: both tall men as Saul, and little men as Zacheus: both strong men as Sampson, and beaufull men as Absalon, and not men onelye but women also,
both wise men as Solomon, and foolish men as Nabal: both •tch men as Job, & poor men as Lazarus: Marshal men as Joab, and peaceable men as the inhabitants of Laish: both old men as Methuselah, and young men as Iosias: both tall men as Saul, and little men as Zacchaeus: both strong men as Sampson, and beaufull men as Absalom, and not men only but women also,
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1586
as Dorcas: and not men and women onely, but children also as the Shunamites sonne, &c. It is not wit, wealth, strength, friendes, authority,
as Dorcas: and not men and women only, but children also as the Shunamites son, etc. It is not wit, wealth, strength, Friends, Authority,
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1587
nor any thing that can alwayes preserue a man frō death, who knockes as indifferently at one mans gate as another.
nor any thing that can always preserve a man from death, who knocks as indifferently At one men gate as Another.
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1588
He that had come to the tombe of Alexander, might haue said; this great Monarch of the worlde, hath mette with his ouer-match.
He that had come to the tomb of Alexander, might have said; this great Monarch of the world, hath met with his overmatch.
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1589
Nowe as both reason and religion teacheth that death is certaine, so that the time, place and manner of dying is vncertaine:
Now as both reason and Religion Teaches that death is certain, so that the time, place and manner of dying is uncertain:
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1590
there is no man knowes the time of his death;
there is no man knows the time of his death;
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1591
for although for speciall purpose God dooth reueale it to some, as the deuill beeing the executioner of some of Gods iudgements, who the Witch raysed vp in the likenesse of Samuel, toulde Saul that to morrowe hee should be with him.
for although for special purpose God doth reveal it to Some, as the Devil being the executioner of Some of God's Judgments, who the Witch raised up in the likeness of Samuel, told Saul that to morrow he should be with him.
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1592
And it is sayde Julius Caesar was warned of the first daye of Marche, yet these were extraordinarie and diabolicall things:
And it is said Julius Caesar was warned of the First day of Marche, yet these were extraordinary and diabolical things:
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1593
notwithstanding this is ordinarily true in all men, that Iacob saith of himselfe; I am olde and knowe not the day of my death.
notwithstanding this is ordinarily true in all men, that Iacob Says of himself; I am old and know not the day of my death.
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1594
Phisitions in the extremitie of some disease, can giue a great gesse of others:
Physicians in the extremity of Some disease, can give a great guess of Others:
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1595
and some that haue beene at the departure of many, when they see the countenance waxe pale, the lippes waxe blacke, the pulse waxe weake or gone, the handes and feete waxe colde, can giue a neere coniecture that death is not farre of.
and Some that have been At the departure of many, when they see the countenance wax pale, the lips wax black, the pulse wax weak or gone, the hands and feet wax cold, can give a near conjecture that death is not Far of.
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1596
Yet sometimes these gesses doe deceiue them, for God brings downe to the graue, and raises vp againe;
Yet sometime these Guesses do deceive them, for God brings down to the graven, and raises up again;
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1597
Therefore no man knowes the daye of his death till the day come, nor the houre of his death till the houre come,
Therefore no man knows the day of his death till the day come, nor the hour of his death till the hour come,
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1598
but when it doth come, then it dooth as an enemie indeede assaile the castle of the body,
but when it does come, then it doth as an enemy indeed assail the castle of the body,
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1599
and ransack euery corner with terror, and driue the vitall partes from one place to another, til at the length it doth chase away the soule.
and ransack every corner with terror, and driven the vital parts from one place to Another, till At the length it does chase away the soul.
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1600
As the time of death is vncertaine, so is the place:
As the time of death is uncertain, so is the place:
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1601
some dye by sea, and some by land, Saul dyed in the field, Eglon dyed in his Parlour, Ishbosheth dyed on his bed, Senacherib dyed in the Temple of his God, Ioab at the very Aulter, the Infants of Bethelem dyed in the cradle.
Some die by sea, and Some by land, Saul died in the field, Eglon died in his Parlour, Ishbosheth died on his Bed, Sennacherib died in the Temple of his God, Ioab At the very Alter, the Infants of bethlehem died in the cradle.
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1602
And as the time and place is vncertaine, so is the manner: some dye in peace, and some dye in warre, as Ionathan: some dye by Beares,
And as the time and place is uncertain, so is the manner: Some die in peace, and Some die in war, as Ionathan: Some die by Bears,
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1603
as the children that mocked the Prophet Elisha: some dye by Lyons, as the young Prophet that disobeyed the worde of the Lorde:
as the children that mocked the Prophet Elisha: Some die by Lyons, as the young Prophet that disobeyed the word of the Lord:
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1604
some dye by the stinging of Serpentes, as many of the Isralites: some by Dogges, as Iesabell: some dye by Wormes, as Herod: some dye by surfetting,
Some die by the stinging of Serpents, as many of the Israelites: Some by Dogs, as Jezebel: Some die by Worms, as Herod: Some die by surfeiting,
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1605
as those that dyed with the Quailes betweene their teeth: some die by famine, as at the siege of Ierusalem:
as those that died with the Quails between their teeth: Some die by famine, as At the siege of Ierusalem:
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1606
some dye by violent winds, as the children of Iob: some by fire as, the captaines & their fifties:
Some die by violent winds, as the children of Job: Some by fire as, the Captains & their fifties:
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1607
some by the water as Pharaoh and his hoast:
Some by the water as Pharaoh and his host:
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1608
some by swallowing of the earth, as Corah Dathan and Abyram: some dye by the Angel of God,
Some by swallowing of the earth, as Corah Dathan and Abiram: Some die by the Angel of God,
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1609
as the first borne in Egipt: some die by the handes of euill men, as Stephen who was persecuted for righteousnesse:
as the First born in Egypt: Some die by the hands of evil men, as Stephen who was persecuted for righteousness:
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1610
and some by the hands of good men, as Shemai who hauing rayled vpon Dauid was executed by Salomon: some dye by their owne handes as Ahitophel: some die by the hand of God immediately and extraordinarily,
and Some by the hands of good men, as Shemai who having railed upon David was executed by Solomon: Some die by their own hands as Ahithophel: Some die by the hand of God immediately and extraordinarily,
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1611
as Ananias and Saphira: some dye by the hand of God mediately and by ordinary diseases:
as Ananias and Sapphira: Some die by the hand of God mediately and by ordinary diseases:
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1612
some dye suddenly, as Ezechiel saith: When the people were gathered in a great assembly, Pelatia the sonne of Benaza dyed:
Some die suddenly, as Ezechiel Says: When the people were gathered in a great assembly, Pelatia the son of Benaza died:
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1613
and as those that dye of pestilent Feauours, Quinsies, Plurisies, &c. some dye of lingring sickenesses, as Paulsies, Dropsies, Consumptions:
and as those that die of pestilent Favours, Quinsies, Pleurisies, etc. Some die of lingering Sicknesses, as Paulsies, Dropsies, Consumptions:
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1614
some dye of excessiue affections & passions of the minde: some of sorrow, as the Apostle saith;
Some die of excessive affections & passion of the mind: Some of sorrow, as the Apostle Says;
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1615
Worldly sorrow causeth death: some dye of feare, as Eli, when tydings came that the Arke was taken hee fell downe and brake his necke:Worldly sorrow Causes death: Some die of Fear, as Eli, when tidings Come that the Ark was taken he fell down and brake his neck:
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1616
some dye of greife, as it is saide H•me• did because hee could not answere a riddle that certaine fisher men propounded vnto him:
Some die of grief, as it is said H•me• did Because he could not answer a riddle that certain fisher men propounded unto him:
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1617
some dye with ioy, as it is reported of Sophacles, because in a prize of learning he got the victory of his enemies:
Some die with joy, as it is reported of Sophacles, Because in a prize of learning he god the victory of his enemies:
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1618
some dye by little things as it is saide, that a little gnat choked a Pope of Roome.
Some die by little things as it is said, that a little gnat choked a Pope of Room.
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1619
Auacreon had his breath stopt with a Raysenstone, Lucia dyed with a Needle which her sucking childe smote into her brest.Auacreon had his breath stopped with a Raysenstone, Lucia died with a Needle which her sucking child smote into her breast.
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1620
Although there bee but one way to bee borne, yet there bee moe wayes to dye.
Although there be but one Way to be born, yet there be more ways to die.
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1621
Now as God hath taught vs that mans dayes are numbred, he must dye, so he hath taught vs mans dayes are but a small number he must dye shortely: Iob saith;
Now as God hath taught us that men days Are numbered, he must die, so he hath taught us men days Are but a small number he must die shortly: Job Says;
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1622
Man that is borne of a woman hath but a short time to liue; Man that is born of a woman hath but a short time to live;
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1623
Paul cōpares mans life to a tabernade or shed of bowes that stands but a short time: Paul compares men life to a tabernade or shed of bows that Stands but a short time:
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1624
the Prophet Esay compares mans life to grasse that standes but a Summer:
the Prophet Isaiah compares men life to grass that Stands but a Summer:
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1625
and in the same chapter, he compares it to a flower ▪ that hath but his moneth.
and in the same chapter, he compares it to a flower ▪ that hath but his Monn.
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1626
In the fift verse of this Psalme, it is compared to a sheepe that hath but his night, Iob compares it to a shadow that hath but his houre:
In the fift verse of this Psalm, it is compared to a sheep that hath but his night, Job compares it to a shadow that hath but his hour:
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1627
& in the 9. verse of this Psalme, Moses compares it to a thought whereof there may bee no lesse then a hundred in an houre,
& in the 9. verse of this Psalm, Moses compares it to a Thought whereof there may be no less then a hundred in an hour,
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1628
yea so fraile i• mans life, that it may abide any extenuation in the worlde.
yea so frail i• men life, that it may abide any extenuation in the world.
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1629
We may be compared to certaine small flyes which are bred by the Riuer Hispanis, that in the morning are bred, at noone are in their full strength,
We may be compared to certain small flies which Are bred by the River Hispanis, that in the morning Are bred, At noon Are in their full strength,
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1630
and at night make their end and are gone.
and At night make their end and Are gone.
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1631
Wee now mourne for our friends departed, and shortlye other shall mourne for vs. Wee supply the places of those that are gone,
we now mourn for our Friends departed, and shortly other shall mourn for us we supply the places of those that Are gone,
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1632
and shortly other shall supplie ours: Wee haue heere no abiding Cittie, saith the Apostle, wee seeke one to come:
and shortly other shall supply ours: we have Here no abiding city, Says the Apostle, we seek one to come:
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1633
in which respect wee are called strangers and Pilgrams vpon earth.
in which respect we Are called Strangers and Pilgrams upon earth.
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1634
It is reported of one Artabanus, who seeing the huge armie of Zearxes containing a hundred thousand men, wept;
It is reported of one Artabanus, who seeing the huge army of Zearxes containing a hundred thousand men, wept;
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1635
and being asked why he did so? because sayde he within a hundred yeares there shall not bee a man left aliue of this great companie:
and being asked why he did so? Because said he within a hundred Years there shall not be a man left alive of this great company:
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1636
as I suppose this small companie of lesse then a thousand men, shall meete no more vntill we meete vnto iudgement,
as I suppose this small company of less then a thousand men, shall meet no more until we meet unto judgement,
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1637
as wee see many men shake hands, purposing but a shorte absence, but it prooues their last farewell.
as we see many men shake hands, purposing but a short absence, but it Proves their last farewell.
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1638
And as the Scripture teaches Mans life is shorte, so that it passes swiftly away,
And as the Scripture Teaches men life is short, so that it passes swiftly away,
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1639
if the waye bee shorte, and the motion swift, there can bee no hope of any long continuance, where the waye is shorte,
if the Way be short, and the motion swift, there can be no hope of any long Continuance, where the Way is short,
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1640
and the motion slowe, it may stay the longer:
and the motion slow, it may stay the longer:
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1641
as the children of Israell were fortye yeares passing thorowe the wildernesse, because they went softely, which a swifte moouer might haue done in fortie dayes:
as the children of Israel were fortye Years passing thorough the Wilderness, Because they went softly, which a swift mover might have done in fortie days:
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1642
but where the way is shorte, and the motion swift, it must needes come soone to an end, such is mans life:
but where the Way is short, and the motion swift, it must needs come soon to an end, such is men life:
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1643
it is in the Scripture compared to a Poast that hasteth on the Kings businesse;
it is in the Scripture compared to a Post that hastes on the Kings business;
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1644
it is compared to a Weauers shuttle, that soone passes from one end of the Loome to the other:
it is compared to a Weavers shuttle, that soon passes from one end of the Loom to the other:
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1645
It is compared to a thought that runneth ouer the world in a moment:
It is compared to a Thought that Runneth over the world in a moment:
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1646
how shorte doe wee thinke the time that is past? how soone doe we thinke a weeke, a month, a yeare to bee gone? Therefore this is a necessarie peticion of Moses; Teach vs so to number our dayes that wee may applye our heartes to wisedome.
how short doe we think the time that is passed? how soon do we think a Week, a Monn, a year to be gone? Therefore this is a necessary petition of Moses; Teach us so to number our days that we may apply our hearts to Wisdom.
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1647
For what is it by Geometrie to take the bredth and length of the most huge things and spacious prospects,
For what is it by Geometry to take the breadth and length of the most huge things and spacious prospects,
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1648
and not to measure our life, which Dauid sayth is but a Spanne long.
and not to measure our life, which David say is but a Span long.
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1649
What is it with the cunning Philosopher to knowe the causes and effectes of many things,
What is it with the cunning Philosopher to know the Causes and effects of many things,
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1650
and neglect to consider our owne frailety:
and neglect to Consider our own frailty:
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1651
with the Historiographer to know and report what other haue done, and to neclect the knowledge of himselfe;
with the Historiographer to know and report what other have done, and to neclect the knowledge of himself;
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1652
with the lawyer to prescribe many preceptes, and to forget the common law of nature:
with the lawyer to prescribe many Precepts, and to forget the Common law of nature:
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1653
with the Arithmetitian to be exact in numbring and deuiding the least fractions, and not to bee able to number our dayes:
with the Arithmetician to be exact in numbering and dividing the least fractions, and not to be able to number our days:
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1654
What is it to liue like doctors in diuers faculties, and to dye God knowes like simple men:
What is it to live like Doctors in diverse faculties, and to die God knows like simple men:
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1655
therefore saith Moses: Teach vs so to number our daies that we may apply our hartes to wisedome.
Therefore Says Moses: Teach us so to number our days that we may apply our hearts to Wisdom.
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1656
For numbring of men, we haue an example in Dauid: for numbring of mony we haue examples in Marchantes:
For numbering of men, we have an Exampl in David: for numbering of money we have Examples in Merchants:
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1657
for numbring of sheepe & oxen it is found among Grasiers, and euery man hath Arithmetick enough to number the things of this life:
for numbering of sheep & oxen it is found among Graziers, and every man hath Arithmetic enough to number the things of this life:
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1658
but there be few that do rightly number their dayes, for where is there one of a hundred that dooth not eyther forget his mortality,
but there be few that do rightly number their days, for where is there one of a hundred that doth not either forget his mortality,
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1659
or if he doe remember it dooth not proroge his life, and perswade himselfe of manye yeares:
or if he do Remember it doth not prorogue his life, and persuade himself of many Years:
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1660
or if not, yet that dooth apply his hart to wisedome in his time:
or if not, yet that doth apply his heart to Wisdom in his time:
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1661
therefore although Moses himselfe had well learned his lesson, as appeares by taking such a fit occasion as I named in the beginning, to fall into this meditation,
Therefore although Moses himself had well learned his Lesson, as appears by taking such a fit occasion as I nam in the beginning, to fallen into this meditation,
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1662
and as appeares by the diuers sutable speeches hee vses in this prayer, yet because hee sawe the most men still ignorant, forgetfull, secure and vnwise.
and as appears by the diverse suitable Speeches he uses in this prayer, yet Because he saw the most men still ignorant, forgetful, secure and unwise.
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1663
He prayes God to giue them grace to consider their fraile and mortall estate, and wisely to make vse of it.
He prays God to give them grace to Consider their frail and Mortal estate, and wisely to make use of it.
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1664
But some may say, what neede we seeke any further? Moses himselfe in the 10. verse hath set downe the number of our dayes, where he saith;
But Some may say, what need we seek any further? Moses himself in the 10. verse hath Set down the number of our days, where he Says;
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1665
The dayes of a man are threescore yeares and ten: The days of a man Are threescore Years and ten:
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1666
but wee must marke, there he compares the shortnesse of mans life in his time, with the length of mans life in the dayes of his fathers, who liued seauen hundred, eight hundred and nine hundred yeares,
but we must mark, there he compares the shortness of men life in his time, with the length of men life in the days of his Father's, who lived seauen hundred, eight hundred and nine hundred Years,
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1667
and now the age or life of man was but threescore yeares and ten, or foure score;
and now the age or life of man was but threescore Years and ten, or foure score;
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1668
as Ieremie prophesied, that the Isralites should be in captiuitie in Babell seuentie yeares, that is a whole generation:
as Ieremie prophesied, that the Israelites should be in captivity in Babel seuentie Years, that is a Whole generation:
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1669
and yet in the tenth verse, in those wordes Moses meant not to set downe the certaine terme of euery mans life,
and yet in the tenth verse, in those words Moses meant not to Set down the certain term of every men life,
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1670
for then hee needed not to haue made this petition; Teach vs to number our dayes:
for then he needed not to have made this petition; Teach us to number our days:
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1671
but hee had experience as wee haue, that some dyed in their infancie, some in their childhood, some in their middle age,
but he had experience as we have, that Some died in their infancy, Some in their childhood, Some in their middle age,
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1672
and some liue till that full terme, then they dye:
and Some live till that full term, then they die:
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1673
yet whereas one Apple hangs on the Tree tell it be mellow and falles of it selfe, there be a hundred that are broken off with violent hands and violent windes.
yet whereas one Apple hangs on the Tree tell it be mellow and falls of it self, there be a hundred that Are broken off with violent hands and violent winds.
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1674
But suppose a man should liue till hee bee threescore yeares and tenne, halfe that time is spent in sleeping, which may be subtracted from the grose summe,
But suppose a man should live till he be threescore Years and tenne, half that time is spent in sleeping, which may be subtracted from the grose sum,
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1675
and then there remaines but thirtie and fiue yeares, whereof wee may deduct fifteene yeeres of our childhood, wherein we are rather troublesome then profitable,
and then there remains but thirtie and fiue Years, whereof we may deduct fifteene Years of our childhood, wherein we Are rather troublesome then profitable,
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1676
and not fitte to doe any great seruice, eyther to God or men, and so there remaines but twentie yeares:
and not fit to do any great service, either to God or men, and so there remains but twentie Years:
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1677
now take from that the time that is spent in wickednesse, the time that is spent in idlenesse, the time that is spent in superfluous eating, drinking and other necessary things,
now take from that the time that is spent in wickedness, the time that is spent in idleness, the time that is spent in superfluous eating, drinking and other necessary things,
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1678
and then consider how little time remaines wherein wee applye our heartes to wisedome, euen of those who liue threescore yeares and tenne,
and then Consider how little time remains wherein we apply our hearts to Wisdom, even of those who live threescore Years and tenne,
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1679
how much lesse of those who dye sooner? But this was but a supposition that a man may liue so long, for Saint Iames saythe;
how much less of those who die sooner? But this was but a supposition that a man may live so long, for Saint James say;
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1680
A man cannot tell whether hee shall liue tell to morrowe. A man cannot tell whither he shall live tell to morrow.
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1681
Now the time that is past is gone, and cannot bee called againe, (therefore Time was wonte to bee painted with hayre before and balde behinde:) the time that is to come, is none,
Now the time that is passed is gone, and cannot be called again, (Therefore Time was wont to be painted with hair before and bald behind:) the time that is to come, is none,
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1682
and cannot bee presumed vppon; (Therefore it is sayde of a wise man, hee woulde make no promise for to morrowe:) so that wee haue none but the present time to applye our hearts to wisedome.
and cannot be presumed upon; (Therefore it is said of a wise man, he would make no promise for to morrow:) so that we have none but the present time to apply our hearts to Wisdom.
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1683
Moses hath doone what hee can in this Psalme, to instructe all men in the knowledge of the breuitie of their life,Moses hath done what he can in this Psalm, to instruct all men in the knowledge of the brevity of their life,
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1684
and vncertaine certaintye of their death, and prayes to God in these wordes to teach them further and better:
and uncertain certainty of their death, and prays to God in these words to teach them further and better:
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1685
for all that is sayde in the Scripture, aswell in this, as anye other matter, shall bee vnfruitfull,
for all that is said in the Scripture, aswell in this, as any other matter, shall be unfruitful,
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1686
except God doth teache the hart aswell as the eare;
except God does teach the heart aswell as the ear;
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1687
for it is not the planting of Paul, nor the watring of Apollo, but God that giues the increase.
for it is not the planting of Paul, nor the watering of Apollo, but God that gives the increase.
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1688
Nowe wee haue seene his peticion for the numbring of our dayes, let vs come to his reason, that wee may applye our hearts to wisedome.
Now we have seen his petition for the numbering of our days, let us come to his reason, that we may apply our hearts to Wisdom.
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1689
He desires God not onely to teach vs to number our dayes, but so to teache it vs, that we may apply our harts to wisedome, and not to folly:
He Desires God not only to teach us to number our days, but so to teach it us, that we may apply our hearts to Wisdom, and not to folly:
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1690
Men are in extremities of euery side; some all their desire is to dye and to be gone:
Men Are in extremities of every side; Some all their desire is to die and to be gone:
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1691
some all their desire is to liue and neuer to dye:
Some all their desire is to live and never to die:
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1692
some againe know they must away, and are content to tarrie their time, but doe not seeke for wisdome,
Some again know they must away, and Are content to tarry their time, but do not seek for Wisdom,
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1693
and study to liue well while they bee heere.
and study to live well while they be Here.
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1694
There be some, who although their liues be shorte and too shorte if they were best imployed, to become so wise as they should,
There be Some, who although their lives be short and too short if they were best employed, to become so wise as they should,
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1695
yet by laying violent hands of themselues doe make them shorter, but this is not wisedome but foolishnesse.
yet by laying violent hands of themselves do make them shorter, but this is not Wisdom but foolishness.
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1696
In the sixt commaundement it is said;
In the sixt Commandment it is said;
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1697
Thou shalt not kill, one obserues vpon that, because it is not added, thy neighbour, hee meanes also thy selfe.Thou shalt not kill, one observes upon that, Because it is not added, thy neighbour, he means also thy self.
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1698
If it be a great sinne for a man to kill another, it is a greater sinne to kill himselfe:
If it be a great sin for a man to kill Another, it is a greater sin to kill himself:
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1699
againe, life is a blessing of God, and death is a part of the cursse.
again, life is a blessing of God, and death is a part of the curse.
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1700
Now a man may not thrust from him the blessing of God, and pull vpon himselfe the cursse:
Now a man may not thrust from him the blessing of God, and pull upon himself the curse:
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1701
God and not we doth appoint the time of our birth, so God and not wee must appoint the time of our death.
God and not we does appoint the time of our birth, so God and not we must appoint the time of our death.
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1702
No good man that wee read of in the Scripture, neither Iob, Dauid, Lazarus, nor any other,
No good man that we read of in the Scripture, neither Job, David, Lazarus, nor any other,
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1703
though they were in great extremitie did kill themselues, but onely wicked men and reprobates,
though they were in great extremity did kill themselves, but only wicked men and Reprobates,
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1704
as Saul, Ahitophell and Iudas. Cleombrotus a Heathen man, hearing of the immortallity of the soule, killed himselfe, that hee might obtaine immortality, beeing ignorant that there is immortalitie in hell aswell as in heauen:
as Saul, Ahithophel and Iudas. Cleombrotus a Heathen man, hearing of the immortality of the soul, killed himself, that he might obtain immortality, being ignorant that there is immortality in hell aswell as in heaven:
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1705
and Lucretia and certaine Heathen women killed themselues that they might not be defiled with Souldiers, not knowing that the bodye is not defiled,
and Lucretia and certain Heathen women killed themselves that they might not be defiled with Soldiers, not knowing that the body is not defiled,
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1706
if the minde bee chaste, and yet if it were vncertaine, adulterie should not haue been so much feared as certaine murder, they should not so much haue feared a sinne that might bee repented,
if the mind be chaste, and yet if it were uncertain, adultery should not have been so much feared as certain murder, they should not so much have feared a sin that might be repented,
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1707
as a sinne that could not bee repented, because time was cut off, homiside hath alwayes beene so detestable a thing in the Church, that such haue beene denyed Christian buriall, that where most men are with-houlden from sinne by the feare of death, seeing they doe not feare death, they might feare something after death, that is, the reproche of those that liue.
as a sin that could not be repented, Because time was Cut off, homiside hath always been so detestable a thing in the Church, that such have been denied Christian burial, that where most men Are with-houlden from sin by the Fear of death, seeing they do not Fear death, they might Fear something After death, that is, the reproach of those that live.
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1708
There was one sayde to his sonne who had often these wordes in his mouth; I would I were dead:
There was one said to his son who had often these words in his Mouth; I would I were dead:
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1709
I prethe (saith hee) learne first to knowe what it is to liue.
I prethe (Says he) Learn First to know what it is to live.
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1710
Some in crosses will say, I would I were as deepe vnder the earth as I am high,
some in Crosses will say, I would I were as deep under the earth as I am high,
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1711
but waye first wherefore God hath placed you vppon the earth, and caused you to growe so high as yee be,
but Way First Wherefore God hath placed you upon the earth, and caused you to grow so high as ye be,
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1712
and what hee dooth require of you: and waye whether yee haue done it or no, and what rewarde abideth for you, if you haue not;
and what he doth require of you: and Way whither ye have done it or no, and what reward Abideth for you, if you have not;
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1713
and then consider whether it be not fitter to learne to be wise and to liue better first.
and then Consider whither it be not fitter to Learn to be wise and to live better First.
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1714
Some againe, as I sayde, are in the other extremitie, and would liue still and neuer dye;
some again, as I said, Are in the other extremity, and would live still and never die;
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1715
many olde men that haue lyued long already would not dye, as appeares by marrying young women, and building new houses;
many old men that have lived long already would not die, as appears by marrying young women, and building new houses;
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1716
but such men haue neyther right reason to consider of the estate of this life,
but such men have neither right reason to Consider of the estate of this life,
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1717
nor true faith to consider of the estate of the life to come, this is a life full of miserie,
nor true faith to Consider of the estate of the life to come, this is a life full of misery,
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1718
& the next to the children of God, is a life full of felicitie.
& the next to the children of God, is a life full of felicity.
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1719
It is said of Hereclitus, that euery day hee wept, and beeing asked the reason, he answered;
It is said of Hereclitus, that every day he wept, and being asked the reason, he answered;
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1720
Because the world was full of miserie.
Because the world was full of misery.
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1721
The Thratians at the birthe of their children euer wepte, their reason was, because they were borne to miserie;
The Thratians At the birth of their children ever wept, their reason was, Because they were born to misery;
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1722
and at the death of their children euer reioysed, because they were freed from misery, as they thought:
and At the death of their children ever rejoiced, Because they were freed from misery, as they Thought:
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1723
Paul sayth of himselfe and the Church;Paul say of himself and the Church;
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1724
If our hope were onely in this life, wee were of all other the most miserable: All men are miserable in this life, If our hope were only in this life, we were of all other the most miserable: All men Are miserable in this life,
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1725
but those most miserable that haue most afflictions, if there be not hope to sweeten them:
but those most miserable that have most afflictions, if there be not hope to sweeten them:
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1726
indeede no man liues one day, wherein one griefe or danger or other dooth not waight vpon him in regarde of his soule or his bodye, his goods or his name, his wife, his children, his friends, his Prince or countrie, in regarde of the temptations of the deuill, the worlde and the flesh;
indeed no man lives one day, wherein one grief or danger or other doth not weight upon him in regard of his soul or his body, his goods or his name, his wife, his children, his Friends, his Prince or country, in regard of the temptations of the Devil, the world and the Flesh;
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1727
wee see many dangers, but wisemen doe foresee more. From the Cradle to the graue wee are toste with troublesome things;
we see many dangers, but Wise men do foresee more. From the Cradle to the graven we Are toste with troublesome things;
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1728
and if in our lyfe we meete with anye profitable or pleasante thinges, they soone vanishe awaye, at the least the pleasure of them. As one saith;
and if in our life we meet with any profitable or pleasant things, they soon vanish away, At the least the pleasure of them. As one Says;
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1729
When a Spider hath emptied euen her verie bowels to make one slender Webbe, one puffe of winde blowes all awaye:
When a Spider hath emptied even her very bowels to make one slender Web, one puff of wind blows all away:
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1730
so when men with labour and trauell haue procured anye thing that they desire in the world, they are soone blowne away.
so when men with labour and travel have procured any thing that they desire in the world, they Are soon blown away.
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1731
But a good man, that doth not only consider the misery of this life, but the felicitie of the life to come, dooth finde no such contentment in the best estate of his life that hee would desire alwayes to dwell in it,
But a good man, that does not only Consider the misery of this life, but the felicity of the life to come, doth find no such contentment in the best estate of his life that he would desire always to dwell in it,
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1732
and why should any man desire to continue in the world? faithfulnes in the most is gone, loue is gone,
and why should any man desire to continue in the world? faithfulness in the most is gone, love is gone,
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1733
& so comfort in respect of men is gone, & seeing we must needs away why not now,
& so Comfort in respect of men is gone, & seeing we must needs away why not now,
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1734
& if we would not now when then, will not the worlde bee vnto vs twenty yeares hence as it is now:
& if we would not now when then, will not the world be unto us twenty Years hence as it is now:
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1735
where is the longing of Paul to bee dissolued and to be with Christ? where is the longing of Saint Augustine to see that head that was crowned with thornes? and to see those handes that were pearsed with nailes? As death takes vs from our friendes,
where is the longing of Paul to be dissolved and to be with christ? where is the longing of Saint Augustine to see that head that was crowned with thorns? and to see those hands that were pierced with nails? As death Takes us from our Friends,
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1736
so it takes vs from our enemies, as it takes vs from the delightes of the world;
so it Takes us from our enemies, as it Takes us from the delights of the world;
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1737
so from the griefes and sorrowes of the world:
so from the griefs and sorrows of the world:
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1738
therefore why should men be vnwilling to die, seeing Salomon saith, which belongs to good men indeed:
Therefore why should men be unwilling to die, seeing Solomon Says, which belongs to good men indeed:
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1739
The day of death is better then the day that a man is borne; death indeed considered in it selfe, is to be abhorted:The day of death is better then the day that a man is born; death indeed considered in it self, is to be aborted:
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1740
but considered as Christes death hath made it to vs hauing taken away the sting of it;
but considered as Christ's death hath made it to us having taken away the sting of it;
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1741
it is to be imbraced, as the end of a miserable life, and the beginning of a happy life.
it is to be embraced, as the end of a miserable life, and the beginning of a happy life.
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1742
As the Apostle saith of the seede: It is not quickned except it die; So he saith of vs:
As the Apostle Says of the seed: It is not quickened except it die; So he Says of us:
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1743
and as it is not the worse for the seede that it is plowed and harrowed into the ground:
and as it is not the Worse for the seed that it is plowed and harrowed into the ground:
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1744
so it is neuer the worse for vs, that a little earth is throwne ouer vs,
so it is never the Worse for us, that a little earth is thrown over us,
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1745
when the Sunne of righteousnesse shall appeare, wee shall spring more freshlve.
when the Sun of righteousness shall appear, we shall spring more freshlve.
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1746
Therefore seeing Christ is to his both in life and in death aduantage, let a good man or good woman say,
Therefore seeing christ is to his both in life and in death advantage, let a good man or good woman say,
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1747
if I liue I shall doe well, and if I dye I shall do better.
if I live I shall do well, and if I die I shall do better.
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1748
How dooth a bride reioyce when her husband calles for her, though her mother and friends doe weepe for her departure into another countrie,
How doth a bride rejoice when her husband calls for her, though her mother and Friends do weep for her departure into Another country,
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1749
yet if modestie would suffer it, then shee could laugh because she goes to him that hath her heart.
yet if modesty would suffer it, then she could laugh Because she Goes to him that hath her heart.
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1750
It is a worthy saying of Iacob that I haue thought of many a time,
It is a worthy saying of Iacob that I have Thought of many a time,
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1751
when he was sick and in the midest of his speech with Ioseph and his other sonnes;
when he was sick and in the midst of his speech with Ioseph and his other Sons;
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1752
Lord (saith he) I haue waighted for thy saluation: Lord (Says he) I have weighted for thy salvation:
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1753
therefore let no man so desire this life, but let him be content to change it for a better;
Therefore let no man so desire this life, but let him be content to change it for a better;
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1754
for it is an absurd thing, that naturall inclination should ouerrule the force of Christian hope.
for it is an absurd thing, that natural inclination should overrule the force of Christian hope.
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1755
There is a third sort of men, as I said before, who know they must dye,
There is a third sort of men, as I said before, who know they must die,
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1756
& will peraduenture bee content to yeelde to death when it comes, but they will not labor for wisedome while they liue,
& will Peradventure be content to yield to death when it comes, but they will not labour for Wisdom while they live,
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1757
therefore it were well they would often take vp this petitiō of Moses. Teach vs to nūber our daies that we may apply our harts to wisedome:
Therefore it were well they would often take up this petition of Moses. Teach us to number our days that we may apply our hearts to Wisdom:
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1758
But what wisedome doth Moses meane? If he had bin a Phisitiō, we might haue thought he had ment naturall wisedome, to prouide Methredates and preseruations for this life:
But what Wisdom does Moses mean? If he had been a physician, we might have Thought he had meant natural Wisdom, to provide Methredates and preservations for this life:
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1759
if hee had beene a Philosopher, we might haue thought by wisedome, he had ment humane wisedome, to know the nature of things in the firmament, in the earth,
if he had been a Philosopher, we might have Thought by Wisdom, he had meant humane Wisdom, to know the nature of things in the firmament, in the earth,
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1760
and in the sea, to obserue things past, and to gesse at all things to come:
and in the sea, to observe things past, and to guess At all things to come:
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1761
but Moses was learned in all the wisedome of the Egiptians; therefore he prayes not for that wiseodme which he had,
but Moses was learned in all the Wisdom of the egyptians; Therefore he prays not for that wiseodme which he had,
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1762
but for that which he and the people wanted:
but for that which he and the people wanted:
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1763
if he had beene a Politision as Matcheuill calles him, wee might haue thought hee ment here worldely wisedome, to heape vp honours, ritches,
if he had been a Politision as Matcheuill calls him, we might have Thought he meant Here worldly Wisdom, to heap up honours, riches,
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1764
and prefermentes for himselfe and his posterity:
and preferments for himself and his posterity:
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1765
but his practise was against this wisedome, for he refused to be called the sonne of Pharaoes daughter,
but his practice was against this Wisdom, for he refused to be called the son of Pharaoh's daughter,
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1766
and the pleasures and treasures of Egipt, and his drift in this place shewes that hee meanes not this wisedome;
and the pleasures and treasures of Egypt, and his drift in this place shows that he means not this Wisdom;
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1767
for what similitude had there beene betweene this petition, that God would teach them to number their dayes, that is to knowe the breuitye and vncertainetye of their life, and his reason:
for what similitude had there been between this petition, that God would teach them to number their days, that is to know the brevity and vncertainetye of their life, and his reason:
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1768
That we may apply, our heartes to wisedome:
That we may apply, our hearts to Wisdom:
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1769
if hee had ment this wisedome to heape vp ritches and honours which wee must shortlye leaue behinde vs:
if he had meant this Wisdom to heap up riches and honours which we must shortly leave behind us:
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1770
therefore wee must knowe Moses beeing a deuine, hee prayes for spirituall, Godly, and heauenlye and true wisedome, that is, the knowledge and practise of the worde of God, which is able to make a man wise vnto saluation;
Therefore we must know Moses being a divine, he prays for spiritual, Godly, and heavenly and true Wisdom, that is, the knowledge and practice of the word of God, which is able to make a man wise unto salvation;
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1771
this is the wisedome that Salomon the wisest man in the worlde prayed for, before ritches, long life,
this is the Wisdom that Solomon the Wisest man in the world prayed for, before riches, long life,
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1772
or the life of his enemies, and which hee saythe in the Prouerbes, is better then Golde and Pearles, to shewe that it will recompence all the cost that can bee bestowed vpon it.
or the life of his enemies, and which he say in the Proverbs, is better then Gold and Pearls, to show that it will recompense all the cost that can be bestowed upon it.
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1773
This is the wisedome that the Queene of Sheba tooke such a long iourney for, to shewe that it will recompence all the labour that can bee bestowed for it,
This is the Wisdom that the Queen of Sheba took such a long journey for, to show that it will recompense all the labour that can be bestowed for it,
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1774
and this is it that shall iustiye procure the title of wise men, as Moses saieth, of those that heare and obay the worde in Deutron•mie: it shall bee sayde of them, they onelye are a wise people;
and this is it that shall iustiye procure the title of wise men, as Moses Saith, of those that hear and obey the word in Deutron•mie: it shall be said of them, they only Are a wise people;
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1775
and in respect of this wisedome, our Sauiour Christ calleth the true professors of the Church wise virgins. Wherefore Moses saith:
and in respect of this Wisdom, our Saviour christ calls the true professors of the Church wise Virgins. Wherefore Moses Says:
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1776
Teach vs so to number our dayes that we may apply our harts to wisedome; For that which is rotten and tottering, had neede leane to a stable thing;Teach us so to number our days that we may apply our hearts to Wisdom; For that which is rotten and tottering, had need lean to a stable thing;
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1777
we haue seene how fraile the body is, therfore we had neede of wisedome, whereby we may repaire the soule:
we have seen how frail the body is, Therefore we had need of Wisdom, whereby we may repair the soul:
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1778
wee haue seene this life is short and vncertaine, therefore we had neede of wisedome, that we may seeke for a better life that is euerlasting:
we have seen this life is short and uncertain, Therefore we had need of Wisdom, that we may seek for a better life that is everlasting:
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1779
seeing wee shall leaue all outward things behinde vs, we haue neede of wisedome that wee may haue some thing to carrye with vs.
seeing we shall leave all outward things behind us, we have need of Wisdom that we may have Some thing to carry with us
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1780
Wisedome is a generall word, and comprehendes all that a man is to beleeue, to doe, to suffer before death that may make him happy in the next life, Paul that speaks of the shortnesse of mans life,
Wisdom is a general word, and comprehends all that a man is to believe, to do, to suffer before death that may make him happy in the next life, Paul that speaks of the shortness of men life,
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1781
and compares it to a tabernacle, or a shed of bowes: He willes maiestrates to gouerne their subiects equally:
and compares it to a tabernacle, or a shed of bows: He wills Magistrates to govern their Subjects equally:
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1782
and he willes subiectes to obay their gouerners dutifully;
and he wills Subjects to obey their Governors dutifully;
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1783
he willes ministers to attend vnto reading, and to preach in season and out of season:
he wills Ministers to attend unto reading, and to preach in season and out of season:
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1784
he willes the gouerners of the Church to rule with diligence, and to redresse the things that remaine:
he wills the Governors of the Church to Rule with diligence, and to redress the things that remain:
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1785
he willes the Christians to come together euery first day of the weeke, not only to here the word, pray,
he wills the Christians to come together every First day of the Week, not only to hear the word, pray,
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1786
and receiue the sacramentes, but to distribute to the poore: he willes husband to loue their wiues, and wiues to obay their husbands:
and receive the Sacraments, but to distribute to the poor: he wills husband to love their wives, and wives to obey their Husbands:
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1787
he willes children to honour and obay their parents, and parentes to instruct their children:
he wills children to honour and obey their Parents, and Parents to instruct their children:
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1788
hee willes seruantes to obay and shew all good faithfulnesse to their maisters, and maisters to do that which is right to their seruantes,
he wills Servants to obey and show all good faithfulness to their masters, and masters to do that which is right to their Servants,
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1789
for saith he we must all die and we must all appeare before the iudgement seate of Christ ▪ and receiue according to that wee haue done in this body;
for Says he we must all die and we must all appear before the judgement seat of christ ▪ and receive according to that we have done in this body;
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1790
now he that would lye soft must make his bed thereafter: therefore when Moses saith; Teach vs so to number our dayes that we may apply our harts to wisedome:
now he that would lie soft must make his Bed thereafter: Therefore when Moses Says; Teach us so to number our days that we may apply our hearts to Wisdom:
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1791
he meanes that we may walke not as fooles but as wise, redeeming the time as Paul saith:
he means that we may walk not as Fools but as wise, redeeming the time as Paul Says:
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1792
that we may get knowledge, faith, repentance, and grow in euery grace and vertue belonging to our renouation here,
that we may get knowledge, faith, Repentance, and grow in every grace and virtue belonging to our renovation Here,
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1793
and saluation hereafter, and that while it is called to day according to the counsell of Salomon: Remember thy maker in the dayes of thy youth;
and salvation hereafter, and that while it is called to day according to the counsel of Solomon: remember thy maker in the days of thy youth;
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1794
before the keepers of the house tremble, that is the hands; before the strong men shall bow, that is the legges;
before the keepers of the house tremble, that is the hands; before the strong men shall bow, that is the legs;
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1795
before they waxe darke that looke out at the windowes, that is the eyes: before the daughters of musicke shall be abased, that is the eares:
before they wax dark that look out At the windows, that is the eyes: before the daughters of music shall be abased, that is the ears:
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1796
before the Grashoppers or crooked shoulders shall bee a burden; and before the wheele shall be broken at the cesterne, that is the heart:
before the Grasshoppers or crooked shoulders shall be a burden; and before the wheel shall be broken At the cistern, that is the heart:
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1797
and before dust returne to the earth whence it came, for that which foolish men desire to doe in the end, wisemen labour to doe in the beginning: as one saith wisely;
and before dust return to the earth whence it Come, for that which foolish men desire to do in the end, Wise men labour to do in the beginning: as one Says wisely;
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1798
When I was young I studied how to liue, and now I am old I study how to dye. The Apostle saith:
When I was young I studied how to live, and now I am old I study how to die. The Apostle Says:
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1799
It is appointed to all men once to dye; It is appointed to all men once to die;
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1800
now that which is once, and but once to be done, is to be carefully done,
now that which is once, and but once to be done, is to be carefully done,
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1801
for to dye well, saieth maister Perkins is an arte that must be learned as long as wee liue:
for to die well, Saith master Perkins is an art that must be learned as long as we live:
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1802
therefore he that would dye well, must be carefull to liue well, he that must be at an houres warning will haue all things ready, his cloake, his bootes, his spurs and all, wee may be called for within this houre where is our cloake, our bootes, that is our vertues,
Therefore he that would die well, must be careful to live well, he that must be At an hours warning will have all things ready, his cloak, his boots, his spurs and all, we may be called for within this hour where is our cloak, our boots, that is our Virtues,
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1803
and readines for our iourney to be gone, he that would be perfectly wise in the life to come, must labour to be partly and truely wise in this worlde, therefore Moses saith heare:
and readiness for our journey to be gone, he that would be perfectly wise in the life to come, must labour to be partly and truly wise in this world, Therefore Moses Says hear:
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1804
Teach vs so to number our dayes that wee may a•ply our heartes to wisedome. And marke that hee saith; Apply our harts to wisedome: Teach us so to number our days that we may a•ply our hearts to Wisdom. And mark that he Says; Apply our hearts to Wisdom:
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1805
Not our eares to heare of it onely, nor our tongues to speake of it onelye:
Not our ears to hear of it only, nor our tongues to speak of it only:
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1806
but our heartes to thinke of it, and he meanes not a few wandering thoughtes of wisedome;
but our hearts to think of it, and he means not a few wandering thoughts of Wisdom;
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1807
but a serious and conscionable bending of our iudgement and affection to those things that wisedome requires, that we may looke both neere enough what we are now,
but a serious and conscionable bending of our judgement and affection to those things that Wisdom requires, that we may look both near enough what we Are now,
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1808
and farre enough, what we shall bee afterwarde, and thinke of it soone enough, and thinke of it long enough.
and Far enough, what we shall be afterward, and think of it soon enough, and think of it long enough.
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1809
It is not enough to heare a funerall sermon & to speake of death, but to thinke of it;
It is not enough to hear a funeral sermon & to speak of death, but to think of it;
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1810
nor to heare of heauen & speake of better life, but thinke of it, what it is to haue it,
nor to hear of heaven & speak of better life, but think of it, what it is to have it,
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1811
and what it is to want it.
and what it is to want it.
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1812
Marke, he makes to consideratiō of death a reason to apply our heartes to wisedome, we are so vnapt to goodnesse that wee had neede of reasons to perswade vs to euery good thing,
Mark, he makes to consideration of death a reason to apply our hearts to Wisdom, we Are so unapt to Goodness that we had need of Reasons to persuade us to every good thing,
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1813
and wee are so apt to foolish things, that we had neede haue some reasons to perswade vs to wisedome:
and we Are so apt to foolish things, that we had need have Some Reasons to persuade us to Wisdom:
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1814
now there is no reason of more force then this;
now there is no reason of more force then this;
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1815
that our life is shorte and vncertaine, and wee cannot tell whether wee haue a weeke, a daye,
that our life is short and uncertain, and we cannot tell whither we have a Week, a day,
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1816
or an houre, to learne this long lesson.
or an hour, to Learn this long Lesson.
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1817
There is nothing can teach a man better how to liue then to thinke euery daye to dye, the wise man saith;
There is nothing can teach a man better how to live then to think every day to die, the wise man Says;
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1818
If thou wouldest remembe• thy end thou shouldest not sin;
If thou Wouldst remembe• thy end thou Shouldst not sin;
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1819
Ezechias when the message of death came to him, how profitable were his meditations, Iacob, Iosua, and Dauid, how carefull were they to instruct their families, Hezekiah when the message of death Come to him, how profitable were his meditations, Iacob, Iosua, and David, how careful were they to instruct their families,
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1820
and to doe such things as were to be done? when they did see and say;
and to do such things as were to be done? when they did see and say;
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1821
we goe the way of all the world:
we go the Way of all the world:
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1822
therefore saith Salomon, It is better to go into the house of mourning, then into the house of banqueting: For he that is wise will lay it to his hart.
Therefore Says Solomon, It is better to go into the house of mourning, then into the house of banqueting: For he that is wise will lay it to his heart.
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1823
Philip king of Macedon appointed his chamberlaine euerye morning to cry vnto him, Phillip remember thou art mortall and must dye:Philip King of Macedon appointed his chamberlain every morning to cry unto him, Philip Remember thou art Mortal and must die:
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1824
and it is saide to this day Presbiter Iohn hath serued to his table a deathes head in a platter, to put him in minde of his mortallity,
and it is said to this day Presbyter John hath served to his table a deaths head in a platter, to put him in mind of his mortality,
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1825
and many men it seemes to the same end doth weare a deathes head in a ring on their finger:
and many men it seems to the same end does wear a deaths head in a ring on their finger:
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1826
nay euery one dooth weare death it selfe in his finger, for euery ache and euery paine doth put a man in minde,
nay every one doth wear death it self in his finger, for every ache and every pain does put a man in mind,
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1827
though he be now well he shall be sick, & though he now walke strongly he shall lye weake though he now liue, he shall die.
though he be now well he shall be sick, & though he now walk strongly he shall lie weak though he now live, he shall die.
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1828
Therefore saith Moses; Teach vs so to number our dayes, that we may apply our harts to wisedome, for forgetfulnesse of death, is the cause that we apply our hearts to follye,
Therefore Says Moses; Teach us so to number our days, that we may apply our hearts to Wisdom, for forgetfulness of death, is the cause that we apply our hearts to folly,
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1829
as the fiue foolish Virgins, who thought not of preparing themselues till the Bridegrome came.
as the fiue foolish Virgins, who Thought not of preparing themselves till the Bridegroom Come.
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1830
As many put of repentance till the last, and are busi•d about any thing saue that is most necessarie.
As many put of Repentance till the last, and Are busi•d about any thing save that is most necessary.
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1831
Moses knew that both wise and foolish dye, but diuerslie; Wise men dye, and doe after death receiue the rewarde of their wisedome;Moses knew that both wise and foolish die, but diversely; Wise men die, and do After death receive the reward of their Wisdom;
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1832
fooles dye and receiue the fruite of their follie.
Fools die and receive the fruit of their folly.
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1833
Therefore let vs apply our hearts to wisedome, that whether Christ send for vs by his Angels, wee may bee receiued into Abrahams bosome;
Therefore let us apply our hearts to Wisdom, that whither christ send for us by his Angels, we may be received into Abrahams bosom;
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1834
or if we tarry till he come himselfe, we may be receiued into the wedding chamber.
or if we tarry till he come himself, we may be received into the wedding chamber.
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1835
The reward of Religion and Godlinesse, and punishment of irreligious wickednesse. LVKE. 16. 19. There was a certaine ritche man which was clothed in Purple and sine linnen,
The reward of Religion and Godliness, and punishment of irreligious wickedness. LUKE. 16. 19. There was a certain rich man which was clothed in Purple and sine linen,
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1836
and fared well and delicately euery day.
and fared well and delicately every day.
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1837
20. Also there was a certaine begger named Lazarus, which was laide at his gate full of sores.
20. Also there was a certain beggar nam Lazarus, which was laid At his gate full of sores.
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1838
21. And desired to be refreshed with the crummes that sell from the ritche mans table,
21. And desired to be refreshed with the crumbs that fell from the rich men table,
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1839
and the dogges came and licked his sores.
and the Dogs Come and licked his sores.
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1840
22. And it was so that the begger dyed, and was carryed by the Angels into Abrahams bosome:
22. And it was so that the beggar died, and was carried by the Angels into Abrahams bosom:
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1841
the ritch man also dyed and was buried.
the rich man also died and was buried.
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1842
23. And being in hell in torments, &c. 24. 25. 26. 27. 28. 29. 30 ▪
23. And being in hell in torments, etc. 24. 25. 26. 27. 28. 29. 30 ▪
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1843
THis text stands of two parts; the first is a Historie, the second is a Parable:
THis text Stands of two parts; the First is a History, the second is a Parable:
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1844
the Historie continues vnto the 23 verse, Wherein our Sauiour Christ setteth forth an example of a ritch man, whom he describes by his apparell, by his diet, by his death & buriall:
the History continues unto the 23 verse, Wherein our Saviour christ sets forth an Exampl of a rich man, whom he describes by his apparel, by his diet, by his death & burial:
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1845
& of a poore man, whom he describes by his name, by his infirmities, & other circumstances.
& of a poor man, whom he describes by his name, by his infirmities, & other Circumstances.
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1846
The Parable continues from the 23. verse, to the end of the Chapter:
The Parable continues from the 23. verse, to the end of the Chapter:
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1847
wherein our Sauiour Christ by parabolicall speeches, for our capacitie, sets forth such things as else we could not conceiue.
wherein our Saviour christ by parabolical Speeches, for our capacity, sets forth such things as Else we could not conceive.
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1848
For where it is said, the ritch man being in hell should lift vp his eyes and see Abraham and Lazarus, and should speake to him with his tongue,
For where it is said, the rich man being in hell should lift up his eyes and see Abraham and Lazarus, and should speak to him with his tongue,
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1849
and Abraham should heare him and answere him againe;
and Abraham should hear him and answer him again;
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1850
These things must be vnderstood after the maner of Parables, for the ritch mans body was not in hell, but in the graue:
These things must be understood After the manner of Parables, for the rich men body was not in hell, but in the graven:
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1851
it is said hee was buryed, onely his soule was in hell:
it is said he was buried, only his soul was in hell:
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1852
therefore hee had not the vse or gouernement of his eyes to see, of his eares to heare,
Therefore he had not the use or government of his eyes to see, of his ears to hear,
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1853
nor of his tongue to speake, neither were the bodyes of Abraham and Lazarus in heauen, that they should heare the ritch man, or speake vnto him;
nor of his tongue to speak, neither were the bodies of Abraham and Lazarus in heaven, that they should hear the rich man, or speak unto him;
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1854
therefore the rehearsall of corporall sight, hearing and saying, is after the manner of Parables,
Therefore the rehearsal of corporal sighed, hearing and saying, is After the manner of Parables,
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1855
for our capacitie and instruction, that we might know how the estate of the good and bad shall differ in the next life, from that it is in this life:
for our capacity and instruction, that we might know how the estate of the good and bad shall differ in the next life, from that it is in this life:
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1856
how they that haue heere serued God, reuerenced his worde, loued their brethren, fathfully done their duties,
how they that have Here served God, reverenced his word, loved their brothers, fathfully done their duties,
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1857
and paciently borne their crosses, shall in the next life be comforted and rewarded, and those that haue here dishonoured God, contemned his word, neglected their brethren,
and patiently born their Crosses, shall in the next life be comforted and rewarded, and those that have Here dishonoured God, contemned his word, neglected their brothers,
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1858
and not done nor suffred such things as God would haue them, shall in the next life bee perpetually punished,
and not done nor suffered such things as God would have them, shall in the next life be perpetually punished,
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1859
and in vaine shall desire the least mitigation of their miserie.
and in vain shall desire the least mitigation of their misery.
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1860
The drift of our Sauiour Christ in this example, is to discourage the Pharises from their wickednesse,
The drift of our Saviour christ in this Exampl, is to discourage the Pharisees from their wickedness,
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1861
or else in this ritch man to behold their doome, & to incourage his disciples in vertue and goodnesse,
or Else in this rich man to behold their doom, & to encourage his Disciples in virtue and Goodness,
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1862
and so in this poore man to beholde their reward.
and so in this poor man to behold their reward.
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1863
The ritch man is set in the first place, because in this life he had the preferment;
The rich man is Set in the First place, Because in this life he had the preferment;
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1864
and he is purposely described to haue the world at will for the backe and the belly, he had asmuch as hart could wish;
and he is purposely described to have the world At will for the back and the belly, he had as as heart could wish;
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1865
for the backe, hee was cloathed with Purple ▪ a colour both costly and goodly for the sight,
for the back, he was clothed with Purple ▪ a colour both costly and goodly for the sighed,
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1866
and fine linnen softe and easie next the skinne, for feeling for the belly hee fared deliciouslie, that is, hee had many pleasant and daintie dishes of meate,
and fine linen soft and easy next the skin, for feeling for the belly he fared deliciously, that is, he had many pleasant and dainty Dishes of meat,
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1867
and that not once or twice a weeke, but euery day: hee had also diuers other things answerable and suteable to these;
and that not once or twice a Week, but every day: he had also diverse other things answerable and suitable to these;
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1868
as a stately house, for it is said, Lazarus lay at his gate or gate house,
as a stately house, for it is said, Lazarus lay At his gate or gate house,
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1869
and might not haue accesse to his inner building, he had also diuers seruants to waite vpon him,
and might not have access to his inner building, he had also diverse Servants to wait upon him,
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1870
for it is saide, no man gaue releefe to Lazarus, neyther the maister nor any of his men:
for it is said, no man gave relief to Lazarus, neither the master nor any of his men:
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1871
likewise he had a kennell of Houndes for Hunting, or Spanniels for Hawking, for it is sayde the Dogges came and licked Lazarus sores:
likewise he had a kennel of Hounds for Hunting, or Spanniels for Hawking, for it is said the Dogs Come and licked Lazarus sores:
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1872
but our Sauiour Christ specially noteth his apparell and dyet, to shewe his vnmercifulnesse, that hauing aboundance of the things that Lazarus wanted, beeing hungrye and colde hee would not releeue him.
but our Saviour christ specially notes his apparel and diet, to show his unmercifulness, that having abundance of the things that Lazarus wanted, being hungry and cold he would not relieve him.
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1873
The meaning of the Holy-ghost is not to condemne the vse of costly apparell and pleasant meate,
The meaning of the Holy ghost is not to condemn the use of costly apparel and pleasant meat,
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1874
as some peraduenture may thinke, for if we could haue heard it sayde of this ritch man,
as Some Peradventure may think, for if we could have herd it said of this rich man,
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1875
as it is sayde of ritch Iob, That he sed the hungrie, and clothed the naked;
as it is said of rich Job, That he said the hungry, and clothed the naked;
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1876
wee should haue had no cause to mislike his aboundance, for apparrell and that of all colours is ordained of God, not onely for our nakednesse, but also for our comlinesse;
we should have had no cause to mislike his abundance, for apparel and that of all colours is ordained of God, not only for our nakedness, but also for our comeliness;
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1877
meate and drinke of all kindes is ordained of God, not onely for our emptinesse, but also for our daintinesse, not onely for necessitie, but also for solemnitie;
meat and drink of all Kinds is ordained of God, not only for our emptiness, but also for our daintiness, not only for necessity, but also for solemnity;
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1878
although this man hauing no grace, no doubt did abuse his aboundance, to surfetting and gluttony;
although this man having no grace, no doubt did abuse his abundance, to surfeiting and gluttony;
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1879
therefore hee is commonly called the ritch glutton, which sinne is much spoken against in other places of Scripture,
Therefore he is commonly called the rich glutton, which sin is much spoken against in other places of Scripture,
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1880
and must bee auoyded of vs as that which will bring vs not onely to other sinnes,
and must be avoided of us as that which will bring us not only to other Sins,
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1881
but to condemnation, as the Apostle saith: and therefore one saith;
but to condemnation, as the Apostle Says: and Therefore one Says;
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1882
No maruell though of all other creatures the diuell did take such delight in the Hogs,
No marvel though of all other creatures the Devil did take such delight in the Hogs,
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1883
because they are so like his cormorants.
Because they Are so like his cormorants.
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1884
But our Sauiour Christ condemnes his vnmercifulnes, that though hee had plenty of meanes, yet he had no minde to doe Lazarus good.
But our Saviour christ condemns his unmercifulness, that though he had plenty of means, yet he had no mind to do Lazarus good.
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1885
This man was a carnall man, that did onely feede his body, and cared not for the foode of the soule;
This man was a carnal man, that did only feed his body, and cared not for the food of the soul;
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1886
he regarded not Moses and the Prophets, he studied to clothe the •ody, and cared not for the apparell of the soule; he wanted loue and liberalitie:
he regarded not Moses and the prophets, he studied to cloth the •ody, and cared not for the apparel of the soul; he wanted love and liberality:
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1887
hee had his portion in this life, but none in the life to come, for he went to hell.
he had his portion in this life, but none in the life to come, for he went to hell.
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1888
Some thinke, because they fare not deliliciouslie, nor go apparrelled gorgiously as this man did, they are without the compasse of this condemnation;
some think, Because they fare not deliliciouslie, nor go appareled gorgeously as this man did, they Are without the compass of this condemnation;
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1889
but it is not the hauing of these things, but the want of grace to vse them well that condemned him:
but it is not the having of these things, but the want of grace to use them well that condemned him:
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1890
therefore though they haue not that he had, yet if they wante that he had not, they may go to hell.
Therefore though they have not that he had, yet if they want that he had not, they may go to hell.
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1891
Some thinke there be no bad men but murderers, adulterers, d•ūkards, blasphemers, and such like,
some think there be no bad men but murderers, Adulterers, d•unkards, blasphemers, and such like,
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1892
but the Scripture saith, that worldly and couetous men be wicked men and shall perish also.
but the Scripture Says, that worldly and covetous men be wicked men and shall perish also.
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1893
Some thinke if they cannot be charged with getting their goods ill, there can be no plea against them for the vse of them;
some think if they cannot be charged with getting their goods ill, there can be no plea against them for the use of them;
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1894
but the Scripture condemnes not onely oppressors and deceiuers, but also vncharitable niggards, and not onely those that bee vniust,
but the Scripture condemns not only Oppressors's and deceivers, but also uncharitable niggards, and not only those that be unjust,
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1895
but those that be vnmercifull shall beare their iudgement:
but those that be unmerciful shall bear their judgement:
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1896
how much more those that bee both vniust and vnmercifull? Some saye they may doe what they liste with their owne,
how much more those that be both unjust and unmerciful? some say they may do what they list with their own,
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1897
but first consider the things wee haue are not our owne;
but First Consider the things we have Are not our own;
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1898
The earth is the Lords (saith Dauid) and all that is therein, hee is the owner of them in fee simple, wee haue but a lease from him for life,The earth is the lords (Says David) and all that is therein, he is the owner of them in fee simple, we have but a lease from him for life,
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1899
or for tearme of yeares, and with Prouiso, that we make no strip nor wast, that we performe the Lords seruice, appeare in his courts or assemblies, that we pay him his rent, that is, tribute to Caesar, maintenance to the Minister, and reliefe to the poore;
or for term of Years, and with Proviso, that we make no strip nor wast, that we perform the lords service, appear in his Courts or assemblies, that we pay him his rend, that is, tribute to Caesar, maintenance to the Minister, and relief to the poor;
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1900
and those that doe not, the Lorde may daylye, and will reasonablie saye to euery man,
and those that do not, the Lord may daily, and will reasonably say to every man,
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1901
as it was sayde to the vniust Stewarde; Giue account of thy Stewardship, for thou mayest bee no longer Steward. There was a certaine begger.
as it was said to the unjust Steward; Give account of thy Stewardship, for thou Mayest be no longer Steward. There was a certain beggar.
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1902
There hath alwayes beene, are, and shalbe diuersities of estates and degrees in the world, some rich and some poore,
There hath always been, Are, and shall diversities of estates and Degrees in the world, Some rich and Some poor,
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1903
and many times it falles out, though not alwaies, that wicked men haue a greater portion of outward things,
and many times it falls out, though not always, that wicked men have a greater portion of outward things,
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1904
then godly men, that Salomons wordes might bee confirmed;
then godly men, that Solomon's words might be confirmed;
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1905
No man knowes by these things whether he be loued or hated, that is, No man can saye because I am ritche,No man knows by these things whither he be loved or hated, that is, No man can say Because I am rich,
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1906
therefore I am loued of God, for Diues was ritche and yet hated; not because hee was ritche, but because he was naught;
Therefore I am loved of God, for Diues was rich and yet hated; not Because he was rich, but Because he was nought;
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1907
and no man can say I am poore, therfore I am hated, for Lazarus was poore,
and no man can say I am poor, Therefore I am hated, for Lazarus was poor,
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1908
and yet loued, not because he was poore, but because hee was good. How Lazarus became poore, it is not set downe, there be many meanes of impouerishment:
and yet loved, not Because he was poor, but Because he was good. How Lazarus became poor, it is not Set down, there be many means of impoverishment:
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1909
sometime men become poore by the oppression of the ritch, that by force take from them that is theirs,
sometime men become poor by the oppression of the rich, that by force take from them that is theirs,
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1910
as Ahab tooke away Naboth•s vineyarde: somtime by ritch mens defrauding and deminishing of their wages:
as Ahab took away Naboth•s vineyard: sometime by rich men's defrauding and diminishing of their wages:
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1911
sometime by fire, water, theeues, which we call mischances or casualties, though it come not to passe without the prouidence of God,
sometime by fire, water, thieves, which we call mischances or casualties, though it come not to pass without the providence of God,
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1912
as we see in the example of Iob.
as we see in the Exampl of Job
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1913
But it is most probable that Lazarus became poore by sicknesse or other infirmities of the body, spending that he had vpon Phisitions and Surgions,
But it is most probable that Lazarus became poor by sickness or other infirmities of the body, spending that he had upon Physicians and Surgeons,
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1914
or vpon himselfe in the want of ability to labour.
or upon himself in the want of ability to labour.
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1915
And being poore he begged, for though it be saide in the law there shalbe no begger in Israell:
And being poor he begged, for though it be said in the law there shall no beggar in Israel:
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1916
yet the meaning is not that the poore being in extremity may not beg, but that the ritch,
yet the meaning is not that the poor being in extremity may not beg, but that the rich,
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1917
and men of authority, should vse such contribution and care of them, that they neede not begge, which was neglected now, especially towardes Lazarus that hee was faine to begge, for though Dauid saith;
and men of Authority, should use such contribution and care of them, that they need not beg, which was neglected now, especially towards Lazarus that he was feign to beg, for though David Says;
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1918
I haue beene young and n•w am ould, yet did I neuer s•e the righteous forsaken nor his seede begge their bread; I have been young and n•w am old, yet did I never s•e the righteous forsaken nor his seed beg their bred;
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1919
yet wee must vnderstand it, not as a thing that neuer falles out:
yet we must understand it, not as a thing that never falls out:
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1920
but that hee neuer sawe when the Church in his time was well ordred, and the commaundement of God regarded:
but that he never saw when the Church in his time was well ordered, and the Commandment of God regarded:
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1921
but afterwarde the state of the Church and common wealth of Israell grewe out of order,
but afterward the state of the Church and Common wealth of Israel grew out of order,
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1922
and then two blinde men stoode by the waye side begging, then a cripple laye at the beautyfull gate of the Temple, to aske almes of Peter and Iohn; then Lazarus laye at the ritch mans gate and desired crummes,
and then two blind men stood by the Way side begging, then a cripple say At the beautiful gate of the Temple, to ask alms of Peter and John; then Lazarus say At the rich men gate and desired crumbs,
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1923
but this was the fault of the gouerners to suffer this, and not of Lazarus to doe this:
but this was the fault of the Governors to suffer this, and not of Lazarus to do this:
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1924
now as the lawe of God saieth; There shall bee no begger in Israell:
now as the law of God Saith; There shall be no beggar in Israel:
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1925
So the law of the prince sayth there shall be no begger in England, and as the Scripture appointes this meanes of releeuing the poore, that euerye first daye of the weeke that is euerye Saboth,
So the law of the Prince say there shall be no beggar in England, and as the Scripture appoints this means of relieving the poor, that every First day of the Week that is every Sabbath,
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1926
when the people came togeather, they should laye somewhat a part, as God had blessed them, in the iudgement of their owne consciences:
when the people Come together, they should say somewhat a part, as God had blessed them, in the judgement of their own Consciences:
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1927
And the same should bee distributed in simplicitye by the Deacons:
And the same should be distributed in simplicity by the Deacons:
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1928
So the lawe of the Prince appoints, that men should lay apart some thing for the vse of the poore,
So the law of the Prince appoints, that men should lay apart Some thing for the use of the poor,
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1929
as God hath blessed ▪ them, in the iudgement of their neigbours, and the same should bee distributed by the hands of ouer-seers:
as God hath blessed ▪ them, in the judgement of their neighbours, and the same should be distributed by the hands of Overseers:
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1930
and if any Towne bee surcharged with poore, the lawe appointes that other Townes and persons lesse charged, shall bee assistant vnto them, at the discretion of the Iustices:
and if any Town be surcharged with poor, the law appoints that other Towns and Persons less charged, shall be assistant unto them, At the discretion of the Justices:
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1931
I would to God this Godlye order were so well obserued, that wee might saye with Dauid: In our time I haue not seene the righteous and their s•ede b•gge their bread.
I would to God this Godly order were so well observed, that we might say with David: In our time I have not seen the righteous and their s•ede b•gge their bred.
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1932
But in some places this is not brought yet into order, and in some other places it is againe quickly growne out of order,
But in Some places this is not brought yet into order, and in Some other places it is again quickly grown out of order,
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1933
for some Townesmen doe not rate themselues and their neighbours conscionably and proportionably, as they may prouide for the poore,
for Some Townsmen do not rate themselves and their neighbours Conscionably and proportionably, as they may provide for the poor,
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1934
but as they may satisfie their owne humors, and content one another:
but as they may satisfy their own humours, and content one Another:
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1935
and ouerseers that should bee as it were fathers for the poore, are neglygent to call for the amendment of this fault,
and Overseers that should be as it were Father's for the poor, Are negligent to call for the amendment of this fault,
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1936
and where it cannot bee helped at home because of the multytude of poore:
and where it cannot be helped At home Because of the multitude of poor:
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1937
They are neglygent to call to the iustices of peace to procure helpe from other places,
They Are negligent to call to the Justices of peace to procure help from other places,
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1938
and I wish Iustices of peace beeing complained vnto, would not bee negligent to drawe other persons and parishes, to contribute to their neighbour Townes as the law appoints,
and I wish Justices of peace being complained unto, would not be negligent to draw other Persons and Parishes, to contribute to their neighbour Towns as the law appoints,
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1939
for then it will come to passe that not the poore, but the ritch shalbe releeued by this good statute, who doe spare a great matter of that they did giue at their dores,
for then it will come to pass that not the poor, but the rich shall relieved by this good statute, who do spare a great matter of that they did give At their doors,
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1940
and as they trauelled by the wayes;
and as they traveled by the ways;
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1941
especially Gentlemen and yeomen that dwell in little villages and hamlets, as it were alone, who were in time past most cloyed, are now either nothing or verye little charged,
especially Gentlemen and yeomen that dwell in little villages and hamlets, as it were alone, who were in time passed most cloyed, Are now either nothing or very little charged,
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1942
if they be not drawne into a proportionable contribution by the order of the good law that is prescribed.
if they be not drawn into a proportionable contribution by the order of the good law that is prescribed.
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1943
What a furtherance iustices of peace may be to the reliefe of the poore;
What a furtherance Justices of peace may be to the relief of the poor;
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1944
not only by their purses being of great ability, but by their authority, hauing the ability of other men as it were at commaundement, we may easily conceiue,
not only by their purses being of great ability, but by their Authority, having the ability of other men as it were At Commandment, we may Easily conceive,
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1945
now those that will not doe the good they may, shall not haue the reward they would.
now those that will not do the good they may, shall not have the reward they would.
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1946
It was no great almes that Lazarus desired, yet hee could not get it, the dogges were more mercifull then their maister, they gaue Lazarus their tongues,
It was no great alms that Lazarus desired, yet he could not get it, the Dogs were more merciful then their master, they gave Lazarus their tongues,
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1947
but hee would not giue them his crums, the Prophet Amos speakes of such men in his time that did drinke wine in bowles,
but he would not give them his crumbs, the Prophet Amos speaks of such men in his time that did drink wine in bowls,
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1948
but did not remember the affliction of Ioseph.
but did not Remember the affliction of Ioseph.
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1949
I might here take iust occasion to enter into a common place of liberality, and that not vnprofitably, in respect of the great necessity and vse of it:
I might Here take just occasion to enter into a Common place of liberality, and that not unprofitably, in respect of the great necessity and use of it:
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1950
especiallye at this time, when the loue of many waxes colde, and in respect of that which followed to this man for want of it:
especially At this time, when the love of many Waxes cold, and in respect of that which followed to this man for want of it:
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1951
but because it is an argument often spoken of by many, and plentifully written of by some, I will passe it ouer;
but Because it is an argument often spoken of by many, and plentifully written of by Some, I will pass it over;
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1952
onely let vs marke some necessary circumstances that are pertinent to this example.
only let us mark Some necessary Circumstances that Are pertinent to this Exampl.
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1953
1 Whereas the noblenesse of all creatures consist in giuing, and the more bounty that is in any, the more praise;
1 Whereas the nobleness of all creatures consist in giving, and the more bounty that is in any, the more praise;
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1954
what a base thing was it in this man that he would not practise it.
what a base thing was it in this man that he would not practise it.
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1955
2 Although many are bound to this duty, yet ritch men are most bound to it;
2 Although many Are bound to this duty, yet rich men Are most bound to it;
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1956
therefore consider what a couetous part it was in him not to doe it. 3 The Apostle saith:
Therefore Consider what a covetous part it was in him not to do it. 3 The Apostle Says:
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1957
Ritch men should be ritch in good workes, according to that proportion that our Sauiour Christ speakes of;
Rich men should be rich in good works, according to that proportion that our Saviour christ speaks of;
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1958
He that hath much let him giue plentifully; He that hath much let him give plentifully;
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1959
therefore what a miserly thing was it in him, that he would giue nothing, no not the crummes.
Therefore what a miserly thing was it in him, that he would give nothing, no not the crumbs.
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1960
4 Although there must bee care had of dyuers other poore, yet the sicke and sore should not bee neglected:
4 Although there must be care had of Diverse other poor, yet the sick and soar should not be neglected:
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1961
therefore how great vnmercyfulnesse was it in this man that had no pittye on such a one.
Therefore how great vnmercyfulnesse was it in this man that had no pity on such a one.
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1962
5 Paule saith, we are bound specially to respect the housholde of faith, therefore what impiety was it in this man, not to releeue Lazarus who was a godly man.
5 Paul Says, we Are bound specially to respect the household of faith, Therefore what impiety was it in this man, not to relieve Lazarus who was a godly man.
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1963
6 Lastly although many ciuil men that haue no religion in them, who wil not giue almes religiously according to the rules of the Scripture,
6 Lastly although many civil men that have no Religion in them, who will not give alms religiously according to the rules of the Scripture,
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1964
yet for vaine glory, and ostentation they will giue to those that come to their dores:
yet for vain glory, and ostentation they will give to those that come to their doors:
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1965
therefore what inhumanitye was in this man that would not giue at his gate nor any way.
Therefore what inhumanity was in this man that would not give At his gate nor any Way.
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1966
He was one of them the Apostle speakes of, that is a reprobate to euery good worke,
He was one of them the Apostle speaks of, that is a Reprobate to every good work,
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1967
and that our Sauiour Christ spake of, to whom it shall be saide at the day of iudgement:
and that our Saviour christ spoke of, to whom it shall be said At the day of judgement:
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1968
Goe yee cursed into euerlasting fire; for when I was hungry yee fed mee not: Go ye cursed into everlasting fire; for when I was hungry ye fed me not:
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1969
therefore let vs bee content to feede Christ in his members, with our meate, who was content, to feede vs with his owne flesh.
Therefore let us be content to feed christ in his members, with our meat, who was content, to feed us with his own Flesh.
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1970
Lazarus dyed: It is like hee dyed for want of reliefe, and then the ritch man was gilty of his bloud,Lazarus died: It is like he died for want of relief, and then the rich man was guilty of his blood,
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1971
and he was punished there after:
and he was punished there After:
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1972
in the law it is said if a man be slaine, the Elders of the Cittye shall wash their handes and say, they are free from the bloud of that man.
in the law it is said if a man be slain, the Elders of the city shall wash their hands and say, they Are free from the blood of that man.
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1973
How can ritch men in some Townes now wash their hands, & say they are free,
How can rich men in Some Towns now wash their hands, & say they Are free,
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1974
when many of the poore do perish thorow their default, both in not releeuing them, & procuring them reliefe: But marke, Lazarus dyed.
when many of the poor do perish thorough their default, both in not relieving them, & procuring them relief: But mark, Lazarus died.
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1975
When Adam sinned, hee killed himselfe and all his posteritye, for although hee died not by and by,
When Adam sinned, he killed himself and all his posterity, for although he died not by and by,
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1976
yet his life after was but a dying life, euerye daye hee set forward a step vnto death.
yet his life After was but a dying life, every day he Set forward a step unto death.
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1977
And this example dooth witnesse that which Salomon speakes. Wisemen dye aswell as fooles:
And this Exampl doth witness that which Solomon speaks. Wise men die aswell as Fools:
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1978
but yet to a dyuers ende, good men dye that they maye rest from their labours, laye aside the miseries of this life,
but yet to a Diverse end, good men die that they may rest from their labours, say aside the misery's of this life,
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1979
and receiue the rewarde of their vertues:
and receive the reward of their Virtues:
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1980
bad men dye, that they maye laye aside the pleasures of this mortall lyfe, and receaue the rewarde of their vices.
bad men die, that they may say aside the pleasures of this Mortal life, and receive the reward of their vices.
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1981
Therefore Iames speaking to wicked ritch men saith: Houle for the miseries that shall come vpon you;
Therefore James speaking to wicked rich men Says: Houle for the misery's that shall come upon you;
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1982
for your meriment shall not last alwayes, and speaking to the godly poore, he saith:for your merriment shall not last always, and speaking to the godly poor, he Says:
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1983
Be patient therefore brethren and settle your hartes till the comming of the Lord, for your oppression and misery shall not last alwayes:
Be patient Therefore brothers and settle your hearts till the coming of the Lord, for your oppression and misery shall not last always:
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1984
It is said, Lazarus was carryed by the Angelles, &c. The Angelles as the author to the Hebrewes saieth;
It is said, Lazarus was carried by the Angels, etc. The Angels as the author to the Hebrews Saith;
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1985
Are ministering spirites, for their sakes, who are appointed to saluation, they doe minister vnto them dyuers wayes in this life, sometime reuealing the counsell of God vnto them,
are ministering spirits, for their sakes, who Are appointed to salvation, they do minister unto them Diverse ways in this life, sometime revealing the counsel of God unto them,
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1986
as Gabriell did to the virgin Mary touching the birth of Christ:
as Gabriel did to the Virgae Marry touching the birth of christ:
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1987
sometime ministering to them corporall food, as the Manna that the children of Israel did ea•e in the wildernesse is called Angelles foode,
sometime ministering to them corporal food, as the Manna that the children of Israel did ea•e in the Wilderness is called Angels food,
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1988
because it was ministred by Angelles: sometimes by preseruing them from danger;
Because it was ministered by Angels: sometime by preserving them from danger;
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1989
as the two Angelles did Lot from the insurrection of the Sodomites: somtime in deliuering them out of danger,
as the two Angels did Lot from the insurrection of the Sodomites: sometime in delivering them out of danger,
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1990
as when Peter was in prison, the Angell opened the dore of the prison and the gate of the Citty: therefore it is saide;
as when Peter was in prison, the Angel opened the door of the prison and the gate of the city: Therefore it is said;
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1991
they pitch their tentes round about those that feare God also, as they minister to the Saints dyuersely while they liue,
they pitch their tents round about those that Fear God also, as they minister to the Saints dyuersely while they live,
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1992
so when they dye to carry their soules into the place of ioye;
so when they die to carry their Souls into the place of joy;
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1993
therefore Doctor Fulke when hee dyed made this peticion, Lorde send thine Angell to fetch awaye my soule.
Therefore Doctor Fulke when he died made this petition, Lord send thine Angel to fetch away my soul.
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1994
But whether did the Angelles carry Lazarus, it is saide into Abrahams bosome:
But whither did the Angels carry Lazarus, it is said into Abrahams bosom:
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1995
he that in his life could not be admitted into ritch Diues his house, but was faine to lie at the gate with the dogges, at his death is taken into ritch Abrahams bosome, where Diues might not come:
he that in his life could not be admitted into rich Diues his house, but was feign to lie At the gate with the Dogs, At his death is taken into rich Abrahams bosom, where Diues might not come:
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1996
the Papistes say, by Abrahams bosome is ment Limbus patrum, or place of custody, where the fathers were kept from the beginning, till Christ came and fetched them out:
the Papists say, by Abrahams bosom is meant Limbus patrum, or place of custody, where the Father's were kept from the beginning, till christ Come and fetched them out:
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1997
but by Abrahams bosome is not ment their fayned Limbus Patrum, but the kingdome of heauen,
but by Abrahams bosom is not meant their feigned Limbus Patrum, but the Kingdom of heaven,
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1998
as our Sauiour Christ saith in another place ▪ Many shall come from the East,
as our Saviour christ Says in Another place ▪ Many shall come from the East,
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1999
and from the West and sit downe with Abraham, Isaac, and Iacob in the kingdom• of heauen,
and from the West and fit down with Abraham, Isaac, and Iacob in the kingdom• of heaven,
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2000
when the childrē of the kingdome shalbe cast out: Lazarus was not in a place of custody, but of felicity, he was comforted:when the children of the Kingdom shall cast out: Lazarus was not in a place of custody, but of felicity, he was comforted:
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2001
if any shal aske why it is called Abrahams bosome;
if any shall ask why it is called Abrahams bosom;
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2002
he must know the Scripture giues it dyuers names, sometime it is called the presence of God; Salomon saith:
he must know the Scripture gives it Diverse names, sometime it is called the presence of God; Solomon Says:
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2003
The soules of the righteous goe t• God that gaue them; Sometime it is called Paradice, as our Sauiour saith to the theefe on the crosse:The Souls of the righteous go t• God that gave them; Sometime it is called Paradise, as our Saviour Says to the thief on the cross:
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2004
This day thou shalt be with me in Paradice; A place of honour and pleasure, after thy sorrow and shame: This day thou shalt be with me in Paradise; A place of honour and pleasure, After thy sorrow and shame:
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2005
here he calles it Abrahams bosome, because it is the rewarde not onelye of Abraham himselfe, the father of the faithfull;
Here he calls it Abrahams bosom, Because it is the reward not only of Abraham himself, the father of the faithful;
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2006
but of all his true seede:
but of all his true seed:
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2007
and the rather because hee speakes to the Iewes, who all bosted they were the children of Abraham: but Christ by this example teaches them, that those who are the children of Abraham according to the flesh, maye perish for all that as Diues did,
and the rather Because he speaks to the Iewes, who all boasted they were the children of Abraham: but christ by this Exampl Teaches them, that those who Are the children of Abraham according to the Flesh, may perish for all that as Diues did,
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2008
but those onelye who are the children of Abraham according to the faith, shall bee saued.
but those only who Are the children of Abraham according to the faith, shall be saved.
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2009
If I should remember you againe of Lazarus his former misery, when he laye full of sores at the ritch mans gate,
If I should Remember you again of Lazarus his former misery, when he say full of sores At the rich men gate,
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2010
and should compare it with his present felicity, I should but lead your mindes into admiration, with the strange difference.
and should compare it with his present felicity, I should but led your minds into admiration, with the strange difference.
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2011
If we see a great man in his working day cloathes, we thinke him no body and little regard him,
If we see a great man in his working day clothes, we think him no body and little regard him,
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2012
but if wee obserue him in his holy daye robes, we do make more reckoning of him:
but if we observe him in his holy day robes, we do make more reckoning of him:
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2013
So consider Lazarus, as hee was cloathed with corruption, and yee will thinke him worse then the Wormes:
So Consider Lazarus, as he was clothed with corruption, and ye will think him Worse then the Worms:
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2014
but consider him as hee is cloathed with incorruption, yee will thinke him better then Kinges:
but Consider him as he is clothed with incorruption, ye will think him better then Kings:
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2015
of Lazarus his former wretchednesse, yee may sufficiently conceiue, but his present blessednesse yee cannot fully reach,
of Lazarus his former wretchedness, ye may sufficiently conceive, but his present blessedness ye cannot Fully reach,
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2016
for saith Saint Iohn: We know what we are, but it dooth not appeare what we shall be; And Saint Paul saith:
for Says Saint John: We know what we Are, but it doth not appear what we shall be; And Saint Paul Says:
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2017
No eye hath seene, nor no ••re hath heard, nor no heart can conceiue the thing that God hath prepared for those that l•ue him. No eye hath seen, nor no ••re hath herd, nor no heart can conceive the thing that God hath prepared for those that l•ue him.
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2018
Wee haue seene manye wonderfull things, wee haue heard more wonderfull things, and wee may conceaue most wonderfull things,
we have seen many wonderful things, we have herd more wonderful things, and we may conceive most wonderful things,
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2019
but wee neuer sawe, heard, nor fullye thought of this: therefore one sayeth;
but we never saw, herd, nor Fully Thought of this: Therefore one Saith;
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2020
If thou seest any goodlye thing, yet saye that is not it, for if it were, it coulde not enter into thine eye:
If thou See any goodly thing, yet say that is not it, for if it were, it could not enter into thine eye:
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2021
if thou hearest of any excellent thing, saye that is not it, for if it were, it coulde not enter into thine eare:
if thou Hearst of any excellent thing, say that is not it, for if it were, it could not enter into thine ear:
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2022
if thou doest conceaue and comprehend any excellent thing, saye that is not it, for if it were, it coulde not enter into thy hearte, wee cannot conceaue the excellencye of Adams estate in Paradice before his fall, which yet was but an earthly happinesse,
if thou dost conceive and comprehend any excellent thing, say that is not it, for if it were, it could not enter into thy heart, we cannot conceive the excellency of Adams estate in Paradise before his fallen, which yet was but an earthly happiness,
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2023
how much lesse can wee conceiue this which is heauenly; therefore the Apostle saith: We liue by faith and not by sight.
how much less can we conceive this which is heavenly; Therefore the Apostle Says: We live by faith and not by sighed.
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2024
Yet that we might bee incouraged to walke in the narrow way that leades vnto it,
Yet that we might be encouraged to walk in the narrow Way that leads unto it,
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2025
and be contented thorow many tribulations, to enter into the kingdome of heauen, as Lazarus was:
and be contented thorough many tribulations, to enter into the Kingdom of heaven, as Lazarus was:
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2026
let vs consider of the excellency of his estate, now by comparing it with his former.
let us Consider of the excellency of his estate, now by comparing it with his former.
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2027
First for the place, before hee lay at the ritch mans gate or gate house without, a base place for beggers:
First for the place, before he lay At the rich men gate or gate house without, a base place for beggars:
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2028
now hee is aduanced, not into the ritch mans parlor, or into the presence chamber of a Prince, no not of the king of China, which as it is saide is so set with precious stones that it shines bright in the darke night:
now he is advanced, not into the rich men parlour, or into the presence chamber of a Prince, no not of the King of China, which as it is said is so Set with precious stones that it shines bright in the dark night:
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2029
but into heauē it selfe, which is called the throne of the king of kings.
but into heaven it self, which is called the throne of the King of Kings.
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2030
There are three places appointed vnto a man, the first is his mothers wombe before this birth, the second is this worlde in the time of his life, the third is heauen after this death:
There Are three places appointed unto a man, the First is his mother's womb before this birth, the second is this world in the time of his life, the third is heaven After this death:
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2031
now how much the second doth excel the first, so much and much more dooth the third excell the second.
now how much the second does excel the First, so much and much more doth the third excel the second.
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2032
And as there is a great change vnto Lazarus of the place, so of the presence:
And as there is a great change unto Lazarus of the place, so of the presence:
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2033
before his companye was beggers, yea dogges, for it is sayde the dogges licked his sores:
before his company was beggars, yea Dogs, for it is said the Dogs licked his sores:
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2034
but now hee was aduanced into Abrahams bosome, that is the communion of the Saints,
but now he was advanced into Abrahams bosom, that is the communion of the Saints,
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2035
and not onely of Saints, but also of Angelles, and not onelye of Saints and Angelles,
and not only of Saints, but also of Angels, and not only of Saints and Angels,
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2036
but of God himselfe, and Christ Iesus the head of the Church, as hee saith to his Disciples:
but of God himself, and christ Iesus the head of the Church, as he Says to his Disciples:
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2037
I goe to prepare a place for you that where I am there you may be also; I go to prepare a place for you that where I am there you may be also;
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2038
and as Lazarus and those that bee in heauen, doe inioy this company, so no other company, they haue no more to doe with bad Angelles,
and as Lazarus and those that be in heaven, do enjoy this company, so no other company, they have no more to do with bad Angels,
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2039
and bad men and women, but with good Angels and good men and women.
and bad men and women, but with good Angels and good men and women.
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2040
Thirdly marke, Lazarus before when hee laye at the ritch mans gate, was a base and forlorne person clad with ragges and full of sores:
Thirdly mark, Lazarus before when he say At the rich men gate, was a base and forlorn person clad with rags and full of sores:
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2041
But now hee is in an estate of glorye, as it is sayde;
But now he is in an estate of glory, as it is said;
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2042
The righteous shall shine as the Sunne, which is so gloryous a creature that in some countries they worship it,
The righteous shall shine as the Sun, which is so glorious a creature that in Some countries they worship it,
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2043
yea the Sunne is inferiour in glory to those that are and shall be glorifyed in heauen.
yea the Sun is inferior in glory to those that Are and shall be glorified in heaven.
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2044
Further marke, before when hee laye at the ritch mans gate hee was hungrye, colde, sicke, sore and full of payne,
Further mark, before when he say At the rich men gate he was hungry, cold, sick, soar and full of pain,
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2045
but now as Iohn sayeth in the Reuelation, of all those that are translated into a better life:
but now as John Saith in the Revelation, of all those that Are translated into a better life:
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2046
Hee dooth hunger no more, thirst no more, there is no more sickenesse nor death, for the first things are past. He doth hunger no more, thirst no more, there is no more sickness nor death, for the First things Are passed.
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2047
And it is saide, here hee was comforted, and not with a small comfort, but with vnmeasurable comfort:
And it is said, Here he was comforted, and not with a small Comfort, but with unmeasurable Comfort:
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2048
such as Peter saith, the Christians that were in fierye tryalles and afflictions did reioyce with ioye, vnspeakeable and gloryous in hope of it.
such as Peter Says, the Christians that were in fiery tryalles and afflictions did rejoice with joy, unspeakable and glorious in hope of it.
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2049
Dauid in his meditations of it, and prayer to God;David in his meditations of it, and prayer to God;
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2050
sayeth, In they presence is the fullnesse of ioye, for there is nothing to abate our ioye as it is heere, seeing the first things are past,
Saith, In they presence is the fullness of joy, for there is nothing to abate our joy as it is Here, seeing the First things Are past,
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2051
neyther shall there want any thing that may further our ioye:
neither shall there want any thing that may further our joy:
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2052
there wee shall beholde more goodlye things then euer wee sawe, not onelye the perfect beautye and excellencye of the Saints,
there we shall behold more goodly things then ever we saw, not only the perfect beauty and excellency of the Saints,
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2053
but the shyning glory and maiesty of God. Wee shall heare more pleasant things then euer wee heard:
but the shining glory and majesty of God. we shall hear more pleasant things then ever we herd:
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As the singing of prayse, honour and glorye to God, for his wisedome, power, trueth, mercye,
As the singing of praise, honour and glory to God, for his Wisdom, power, truth, mercy,
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2055
and goodnesse shewed to the elect, and for his wisedome, power and iustice to the reprobate, with such matter in such order,
and Goodness showed to the elect, and for his Wisdom, power and Justice to the Reprobate, with such matter in such order,
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2056
and with such varyetie of voyces great and small of Angelles, men, women and children, flowing from the perfection of that estate;
and with such varyetie of voices great and small of Angels, men, women and children, flowing from the perfection of that estate;
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2057
as to the which no harmonye in the worlde can bee compared, and there are not onelye such comfortable things as the bodye is capable of:
as to the which no harmony in the world can be compared, and there Are not only such comfortable things as the body is capable of:
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2058
but also those that shall fullye satisfie and delight the soule, largenesse of vnderstanding, plentifull remembrance, notable and perfect holynesse and righteousnesse.
but also those that shall Fully satisfy and delight the soul, largeness of understanding, plentiful remembrance, notable and perfect holiness and righteousness.
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2059
Neyther shall there bee any abatement of our comforte by feare of change, for these shall bee euerlasting and vnchangeable. One saith;
Neither shall there be any abatement of our Comfort by Fear of change, for these shall be everlasting and unchangeable. One Says;
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2060
If a man did know him that should enioye this kingdome, hee would kisse the grounde whereon hee treades and salute him, with Happye man that thou arte, who shalt enioye the presence of God, the company of Angelles, the fellowshippe of Saints,
If a man did know him that should enjoy this Kingdom, he would kiss the ground whereon he treads and salute him, with Happy man that thou art, who shalt enjoy the presence of God, the company of Angels, the fellowship of Saints,
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2061
and possesse infinite and euerlasting honour, treasure and pleasure, happye was the daye wherein thou wert borne,
and possess infinite and everlasting honour, treasure and pleasure, happy was the day wherein thou Wertenberg born,
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2062
and more happye shall bee the daye wherein thou shalt dye, for then thou shalt be happy infinitely:
and more happy shall be the day wherein thou shalt die, for then thou shalt be happy infinitely:
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2063
this is the estate that Lazarus was lifted vp vnto.
this is the estate that Lazarus was lifted up unto.
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2064
If hee had changed his former poore and base estate, to bee like to the ritch man in his pompe and brauerie, it had beene a great thing:
If he had changed his former poor and base estate, to be like to the rich man in his pomp and bravery, it had been a great thing:
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2065
but when he is preferred imcomporably to this high estate of excellencie, it passes all speech.
but when he is preferred imcomporably to this high estate of excellency, it passes all speech.
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2066
This is the glory that Paul saith, all the afflictions of this life are not worthy of: Therefore our Sauiour Christ saith;
This is the glory that Paul Says, all the afflictions of this life Are not worthy of: Therefore our Saviour christ Says;
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2067
Blessed are yee when men reuile you, persecute you, and falsely say all manner of euill against you for my sake, reioyce and be glad, Blessed Are ye when men revile you, persecute you, and falsely say all manner of evil against you for my sake, rejoice and be glad,
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2068
for great is your rewarde in heauen; for great is your reward in heaven;
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2069
which Moses saw by faith, and therefore as the Apostle saith, refused to be called the sonne of Pharoes daughter,
which Moses saw by faith, and Therefore as the Apostle Says, refused to be called the son of Pharaoh daughter,
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2070
and chose rather to suffer aduersitie with the people of God, then to enioye the pleasures of sinne for a season, esteeming the rebukes of Christ, greater ritches then the treasures of Aegipt, for hee had respect to the recompence of rewarde. The ritch man also dyed.
and chosen rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebukes of christ, greater riches then the treasures of Egypt, for he had respect to the recompense of reward. The rich man also died.
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2071
Where we see the saying of the Prophet verified;
Where we see the saying of the Prophet verified;
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2072
All flesh is grasse, and the glorie thereof as the floure of the fielde: Not some, All Flesh is grass, and the glory thereof as the flower of the field: Not Some,
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2073
but all flesh, not the flesh of the poore onelye, but of the such also. Dauid in the person of the Lorde speakes of great men, saying:
but all Flesh, not the Flesh of the poor only, but of the such also. David in the person of the Lord speaks of great men, saying:
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2074
I haue saide yee are Gods, but yee shall dye like men, and fall like one of the Princes, meaning that are gone:
I have said ye Are God's, but ye shall die like men, and fallen like one of the Princes, meaning that Are gone:
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2075
the difference betweene men serues but for this life, as in a cast of counters one hath the place of one thousand pound, another of a halfe penny,
the difference between men serves but for this life, as in a cast of counters one hath the place of one thousand pound, Another of a half penny,
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2076
but shuffle them togeather and there is no difference, and all of them are not worth a groate:
but shuffle them together and there is no difference, and all of them Are not worth a groat:
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2077
Nabuchadonazer, Iulius Caesar, Phillip of Spaine, and all the great men that haue liued formerly in the worlde are dead. And the Scripture saith:Nabuchadonazer, Julius Caesar, Philip of Spain, and all the great men that have lived formerly in the world Are dead. And the Scripture Says:
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2078
There is not a man liuing that shall not see death; There is not a man living that shall not see death;
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2079
this man in his life was like to a man that playes on a stage for an houre, in kingly robes:
this man in his life was like to a man that plays on a stage for an hour, in kingly robes:
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2080
but when his part is played hee is turned into his Canuas dublet.
but when his part is played he is turned into his Canvas doublet.
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2081
Now what did all his possessions auaile him, when a little peece of ground of fiue foote must containe him? what did his stately house profit him,
Now what did all his possessions avail him, when a little piece of ground of fiue foot must contain him? what did his stately house profit him,
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2082
when a smale and base coffin of boordes must hould him? what did his braue apparrell helpe him,
when a small and base coffin of boards must hold him? what did his brave apparel help him,
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2083
when a Linnen sheete must windo him? what did the pampering of his bodye pleasure him,
when a Linen sheet must windo him? what did the pampering of his body pleasure him,
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2084
when the Wormes must eate him? and what did his delicate fare and sweete meate bring him, but sharpe and sowre sawce:
when the Worms must eat him? and what did his delicate fare and sweet meat bring him, but sharp and sour sauce:
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2085
we•l all his wealth could not buie of death, for it is said he dyed.
we•l all his wealth could not buy of death, for it is said he died.
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2086
Hee was buryed. There is no mention made of the buriall of Lazarus, it may be he was not buryed at all,He was buried. There is no mention made of the burial of Lazarus, it may be he was not buried At all,
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2087
because hee was poore and loathsome;
Because he was poor and loathsome;
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2088
but it is no matter to him, for wheresoeuer the bodies of godly men are bestowed, they shall bee found out at the resurrection, and glorified in heauen.
but it is no matter to him, for wheresoever the bodies of godly men Are bestowed, they shall be found out At the resurrection, and glorified in heaven.
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2089
But this man because he was ritch, was buried, and it is like in stately maner,
But this man Because he was rich, was buried, and it is like in stately manner,
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2090
as the fashion is now, with a Harrald of Armes, mourning gownes, and a painted Tombe:
as the fashion is now, with a Harrald of Arms, mourning gowns, and a painted Tomb:
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2091
but it is no matter, for wheresoeuer the bodies of wicked men are bestowed, they shall be called for againe at the last iudgement, and be burned in hell.
but it is no matter, for wheresoever the bodies of wicked men Are bestowed, they shall be called for again At the last judgement, and be burned in hell.
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2092
But here is no mencion made of any thing hee gaue to the poore at his death neither:
But Here is no mention made of any thing he gave to the poor At his death neither:
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2093
some ritche men who will giue nothing while they liue, yet when they dye will giue some small matter,
Some rich men who will give nothing while they live, yet when they die will give Some small matter,
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2094
although the poore are beholding to death for that, and not to them:
although the poor Are beholding to death for that, and not to them:
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2095
therefore it might bee wished that such ritche men would dye quickly, that there might bee some good done at their death,
Therefore it might be wished that such rich men would die quickly, that there might be Some good done At their death,
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2096
for they do hurt while they liue. Yee see the last of him, he is buried:
for they do hurt while they live. Ye see the last of him, he is buried:
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2097
so many men flante it out in their brauerie, and in their iniquitie, but the next newes wee here of them they are in their graue.
so many men flante it out in their bravery, and in their iniquity, but the next news we Here of them they Are in their graven.
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2098
But what became of his soule? as Lazarus was carryed by the Angels into Abrahams bosome,
But what became of his soul? as Lazarus was carried by the Angels into Abrahams bosom,
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2099
so he was carryed by the deuils into hell, for it is sayd he was in hell in torments.
so he was carried by the Devils into hell, for it is said he was in hell in torments.
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2100
Wee see many dye, and because wee here no more tidings of them wee doe not regarde it;
we see many die, and Because we hear no more tidings of them we do not regard it;
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2101
but the Scripture and this example telles vs what becomes of them, namely, that good men are in heauen,
but the Scripture and this Exampl tells us what becomes of them, namely, that good men Are in heaven,
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2102
and bad men are in hell.
and bad men Are in hell.
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2103
Many men at their death do bequeath their land to such a one, & their goods to such a one,
Many men At their death do Bequeath their land to such a one, & their goods to such a one,
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2104
and know not what shall become of themselues, but afterwarde they knowe what is become of themselues,
and know not what shall become of themselves, but afterward they know what is become of themselves,
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2105
but know not what is become of any thing else.
but know not what is become of any thing Else.
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2106
There bee manie like this man, that neuer thinke seriouslie of hell till they come there:
There be many like this man, that never think seriously of hell till they come there:
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2107
some will say scoffinglie and desperately, they will caste fire-brandes there, but they shall bee tormented as this man was,
Some will say scoffingly and desperately, they will cast firebrands there, but they shall be tormented as this man was,
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2108
and crye out for paine and griefe, with weeping and gnashing of teeth. As his ritches could not buye of death, so it could not buie of hell:
and cry out for pain and grief, with weeping and gnashing of teeth. As his riches could not buy of death, so it could not buy of hell:
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2109
For ri•ches auailes not in the day of vengeance, saith Dauid; for though the Prophet saith, there bee some wicked men haue made a couenant with death,For ri•ches avails not in the day of vengeance, Says David; for though the Prophet Says, there be Some wicked men have made a Covenant with death,
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2110
& a league with damnation, yet he meanes not as if they could doe so indeed, but in their owne imagination:
& a league with damnation, yet he means not as if they could do so indeed, but in their own imagination:
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for it is saide, this man was in hell in torments, which is the place of all wicked men, for saith one;
for it is said, this man was in hell in torments, which is the place of all wicked men, for Says one;
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2112
If this vnmercifull couetous man bee in hell, as Iames saith, there shall bee iudgement mercilesse to them that shewe no mercie:
If this unmerciful covetous man be in hell, as James Says, there shall be judgement merciless to them that show no mercy:
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2113
where are vniust, vncleane, proud persons ▪ idolaters, blasphemers, & c? In this mans portion they may see their owne punishment,
where Are unjust, unclean, proud Persons ▪ Idolaters, blasphemers, & c? In this men portion they may see their own punishment,
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2114
for there bee many in hell that in their life were not so euill, as many that liue nowe ▪ who imagine neuer to come there:
for there be many in hell that in their life were not so evil, as many that live now ▪ who imagine never to come there:
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2115
and if Lazarus be in heauen, where are good Maiestrates, good Ministers, and all holy and vertuous people? But in this mans saluation, all godly men may see their owne good condition, the difference that was betweene these two in the next life, shalbe betweene all the good and bad,
and if Lazarus be in heaven, where Are good Magistrates, good Ministers, and all holy and virtuous people? But in this men salvation, all godly men may see their own good condition, the difference that was between these two in the next life, shall between all the good and bad,
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as our Sauiour saith, Those that sleepe in the graue shall arise, some to the resurrection of life,
as our Saviour Says, Those that sleep in the graven shall arise, Some to the resurrection of life,
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and some to the resurrection of condemnation. and Some to the resurrection of condemnation.
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This is the reckoning that followed his feasting, as men vse to say when they haue well supped at an Inne, the worste dishe is behinde:
This is the reckoning that followed his feasting, as men use to say when they have well supped At an Inn, the worst dish is behind:
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so it was with this man, as it is with all wicked men, by that time they haue made out their reckoning, their lusts cost them deere, euen in this worlde:
so it was with this man, as it is with all wicked men, by that time they have made out their reckoning, their Lustiest cost them deer, even in this world:
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for he that will needes be reuenged vpon his enemy, must bee hanged when hee hath done:
for he that will needs be revenged upon his enemy, must be hanged when he hath done:
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hee that will commit fornication must keepe the childe with shame:
he that will commit fornication must keep the child with shame:
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he that deceiues other in bargaining, shall loose his customer•, but specially the worste dish is behinde in the worlde to come,
he that deceives other in bargaining, shall lose his customer•, but specially the worst dish is behind in the world to come,
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for what shall a man gaine to winne the world, and loose his owne soule.
for what shall a man gain to win the world, and lose his own soul.
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Had it not beene better for this man to haue had one guarde or lase the lesse on his coate, one dish the lesse on his table,
Had it not been better for this man to have had one guard or lase the less on his coat, one dish the less on his table,
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and one Seruingman the lesse in his house, and •aue giuen somewhat to Lazarus: we our selues must sue to God in forma papris, therfore let vs receiue the suites of the poore, for the Scripture saith;
and one Serving man the less in his house, and •aue given somewhat to Lazarus: we our selves must sue to God in forma papris, Therefore let us receive the suits of the poor, for the Scripture Says;
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Hee that stoppes his eares at the crie of the poore, shall crie himselfe and not be heard. He that stops his ears At the cry of the poor, shall cry himself and not be herd.
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As the poore now stand in neede of our mercy, so wee shall stand in neede of Gods mercie:
As the poor now stand in need of our mercy, so we shall stand in need of God's mercy:
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therefore as our Sauiour Christ said, to mooue men to take heede of backe sliding, Remember Lottes wife; so it may bee said to mooue men to take heed of couetousnesse and vnmercifulnesse; remember this ritch glutton.
Therefore as our Saviour christ said, to move men to take heed of back sliding, remember Lots wife; so it may be said to move men to take heed of covetousness and unmercifulness; Remember this rich glutton.
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If I should againe compare this mans present miserie with his former brauerie, I should but as in the former example, cause you to wonder at the strange difference that a little time brought foorth.
If I should again compare this men present misery with his former bravery, I should but as in the former Exampl, cause you to wonder At the strange difference that a little time brought forth.
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But that men might be mooued to come out of the broad waye that leades to destruction,
But that men might be moved to come out of the broad Way that leads to destruction,
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and to take heede of such wickednesse;
and to take heed of such wickedness;
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let vs consider that before hee dwelt in a stately and goodly Pallace, now hee is cast into a deepe and darke pit or dungeon:
let us Consider that before he dwelled in a stately and goodly Palace, now he is cast into a deep and dark pit or dungeon:
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before hee was accompanied with diuers braue persons and gallants, now his companions are the deuill and his angels:
before he was accompanied with diverse brave Persons and gallants, now his Sodales Are the Devil and his Angels:
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before he fed of dainty dishes, and now his meate is fire and Brimstone:
before he fed of dainty Dishes, and now his meat is fire and Brimstone:
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before hee liued in pleasure and delight, as Abraham saith to him afterward, but now thou art tormented.
before he lived in pleasure and delight, as Abraham Says to him afterwards, but now thou art tormented.
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If hee had beene remoued but from his former estate to Lazarus his condition when he laye at his gate, it had beene a great alteration,
If he had been removed but from his former estate to Lazarus his condition when he say At his gate, it had been a great alteration,
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but his estate now is more miserable then can bee expressed, and beyond the which there is no degree of comparison,
but his estate now is more miserable then can be expressed, and beyond the which there is no degree of comparison,
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for it is sayde he was in hell, which is a place not of custodie onely,
for it is said he was in hell, which is a place not of custody only,
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as are the prisons of this life, but of custody and torment also, hee was in hell in torment,
as Are the prisons of this life, but of custody and torment also, he was in hell in torment,
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for hell is the place of torment, as he saith after to Abraham; Send Lazarus to warne my bretheren that they come not to this place of to•ment.
for hell is the place of torment, as he Says After to Abraham; Send Lazarus to warn my brethren that they come not to this place of to•ment.
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It is not as Bridewell and the Hospitall, where men are whipt at their comming in and at their going out onely,
It is not as Bridewell and the Hospital, where men Are whipped At their coming in and At their going out only,
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but those that go to hell are tormented at their comming in, and all the time of their being there, which is for euer:
but those that go to hell Are tormented At their coming in, and all the time of their being there, which is for ever:
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for there is no going out, but onely at the day of iudgement, to receiue their bodyes,
for there is no going out, but only At the day of judgement, to receive their bodies,
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and to receiue their sentence, and to be bound with more bondes of perpetuall perdition and malediction:
and to receive their sentence, and to be bound with more bonds of perpetual perdition and malediction:
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the greeuousnesse of the torment of hell cānot be expressed, for though the Holy-ghost in the Scripture hath called it the blacknesse of darkenesse, the second death ▪ fire and Brimstone,
the greeuousnesse of the torment of hell cannot be expressed, for though the Holy ghost in the Scripture hath called it the blackness of darkness, the second death ▪ fire and Brimstone,
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and euerlasting burning, yet there are no words significant enough to shewe the greeuousnesse of it,
and everlasting burning, yet there Are no words significant enough to show the greeuousnesse of it,
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and as it cannor bee expressed, so it cannot be conceiued ▪ for we can no otherwise conceiue that which is incomprehensible,
and as it cannor be expressed, so it cannot be conceived ▪ for we can not otherwise conceive that which is incomprehensible,
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then to know it is incomprehensible.
then to know it is incomprehensible.
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Certainly all the punishments of this life, ••cknesse, imprisonment, whipping, racking, burning, &c. are but shadowes of that punishment:
Certainly all the punishments of this life, ••cknesse, imprisonment, whipping, racking, burning, etc. Are but shadows of that punishment:
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yet if these be so terrible that are mingled with mercy, what thinke yee are those that are without mercie? If these be so fearefull wherein the iustice of God is shewed but partly, what are those where the iustice of God is shewed perfectlie? Therefore is the day of iudgement to the wicked, called the day of wrath,
yet if these be so terrible that Are mingled with mercy, what think ye Are those that Are without mercy? If these be so fearful wherein the Justice of God is showed but partly, what Are those where the Justice of God is showed perfectly? Therefore is the day of judgement to the wicked, called the day of wrath,
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and declaration of the iust iudgement of God:
and declaration of the just judgement of God:
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but the greeuousnesse of it is not all, the perpetuity of it is more then all;
but the greeuousnesse of it is not all, the perpetuity of it is more then all;
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therefore it is called the euerlasting burning.
Therefore it is called the everlasting burning.
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The name of perpetuall imprisonment is a terrible thing in this world, which yet endes at the death of the Prince,
The name of perpetual imprisonment is a terrible thing in this world, which yet ends At the death of the Prince,
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or of the partie, but this worde neuer, breakes a mans heart.
or of the party, but this word never, breaks a men heart.
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If all the Arithmetricians in the worlde were set a worke all their life to doe nothing else but number,
If all the Arithmetricians in the world were Set a work all their life to do nothing Else but number,
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and in the ende all their numbers should bee set together, yet they could come nothing neere the length of time that the wicked shall be tormented in hell. One vses this similye;
and in the end all their numbers should be Set together, yet they could come nothing near the length of time that the wicked shall be tormented in hell. One uses this similye;
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If a man should euery thousand yeare shed but one teare, vntill it did arise to as much water as is in the whole sea,
If a man should every thousand year shed but one tear, until it did arise to as much water as is in the Whole sea,
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yet it would haue an end;
yet it would have an end;
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but this, then the which what is more fearefull or terrible to speake or thinke vpon, shall neuer haue end.
but this, then the which what is more fearful or terrible to speak or think upon, shall never have end.
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When a man is to carie a burden he will first peize and weye it with his hand to see if hee can carry it:
When a man is to carry a burden he will First peize and weye it with his hand to see if he can carry it:
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wey this in thy cogitation, and see if thou canst beare it.
weigh this in thy cogitation, and see if thou Canst bear it.
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Caine when he felt but a litle part of this torment, or rather did but feare it, he said;Cain when he felt but a little part of this torment, or rather did but Fear it, he said;
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My punishment is greater then I can beare: yet hee must beare it. My punishment is greater then I can bear: yet he must bear it.
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If men doe not feare this, what will they feare? if men doe not flye this, what will they flie? what is more strange from reason,
If men do not Fear this, what will they Fear? if men do not fly this, what will they fly? what is more strange from reason,
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then for a man to flye euery little danger in this world, and not to flye this great danger of condemnation in the world to come.
then for a man to fly every little danger in this world, and not to fly this great danger of condemnation in the world to come.
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Yet if these things were doubtfull and questionable, it were the lesse maruell though men did liue in sinne,
Yet if these things were doubtful and questionable, it were the less marvel though men did live in sin,
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but when men know them, beleeue them, and professe the trueth of them, what madnesse, what wonder is it, that they doe not studie to auoide them:
but when men know them, believe them, and profess the truth of them, what madness, what wonder is it, that they do not study to avoid them:
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Tell mee O witlesse man, saith one, what gaine is so great that can counteruaile this losse? what pleasure is so sweete that can recompence this paine? looke of this ritche man, who sometime sported himselfe in his sinnes,
Tell me Oh witless man, Says one, what gain is so great that can countervail this loss? what pleasure is so sweet that can recompense this pain? look of this rich man, who sometime sported himself in his Sins,
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and forgat himselfe of his duties;
and forgot himself of his duties;
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now hee lyes crying out of his paine, and desiring release of his miseries and cannot haue it:
now he lies crying out of his pain, and desiring release of his misery's and cannot have it:
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hee may bee compared to a Kings sumpter Horse, who all daye goeth loaden with gould and siluer,
he may be compared to a Kings sumpter Horse, who all day Goes loaded with gold and silver,
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but at night his treasure and trappings are taken from him, and he is turned into a foule stable, hauing nothing left him but his galled backe.
but At night his treasure and trappings Are taken from him, and he is turned into a foul stable, having nothing left him but his galled back.
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So such wicked men that are all their life braue and wealthie, but when they dye, those things are laide aside,
So such wicked men that Are all their life brave and wealthy, but when they die, those things Are laid aside,
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and they are turned into the prison of hell, hauing nothing left them but their galled conscience.
and they Are turned into the prison of hell, having nothing left them but their galled conscience.
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It is said being in hell in torments, Hee lift vp his eyes and sawe Abraham, &c. all that follow to the end of the chapter,
It is said being in hell in torments, He lift up his eyes and saw Abraham, etc. all that follow to the end of the chapter,
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as I saide in the beginning, are Parabolicall speeches seruing to amplifie the miserie of this man,
as I said in the beginning, Are Parabolical Speeches serving to amplify the misery of this man,
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for it was a great increase of his torments to see Lazarus so exalted, and himselfe so cast downe.
for it was a great increase of his torments to see Lazarus so exalted, and himself so cast down.
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As it was a great vexation to Haman to see Mordecai sitte on the Kings Horse in royall apparrell,
As it was a great vexation to Haman to see Mordecai sit on the Kings Horse in royal apparel,
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and himselfe to hould his Stirrop.
and himself to hold his Stirrup.
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It did much increase this mans torment, that hee must begge of Lazarus that had beene his begger,
It did much increase this men torment, that he must beg of Lazarus that had been his beggar,
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and that a droppe of water which was a lesse almes then the other had begged of him and could not haue it:
and that a drop of water which was a less alms then the other had begged of him and could not have it:
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it was a great increase of his torment to heare of his faults now, when hee could not amend them,
it was a great increase of his torment to hear of his Faults now, when he could not amend them,
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and to heare of Moses and the Prophets that had shewed him the waye to preuent this miserie,
and to hear of Moses and the prophets that had showed him the Way to prevent this misery,
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and he did not regard them.
and he did not regard them.
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It was a great increase of his miserie to heare that Lazarus was comforted, when hee was tormented:
It was a great increase of his misery to hear that Lazarus was comforted, when he was tormented:
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it was a great increase of his torment, to heare that the barre of Gods eternall predestination had so bound him, that hee could neuer bee remooued from his condemnation,
it was a great increase of his torment, to hear that the bar of God's Eternal predestination had so bound him, that he could never be removed from his condemnation,
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and that Gods election had setled Lazarus in a permanent and happy condition.
and that God's election had settled Lazarus in a permanent and happy condition.
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This did greatly increase his miserie, that in his life time he had many seruants at commaundement,
This did greatly increase his misery, that in his life time he had many Servants At Commandment,
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and now no body would doe any thing for him, no not the begger: in this life he might haue riden or gone whether he would;
and now no body would do any thing for him, no not the beggar: in this life he might have riden or gone whither he would;
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but now hee was bound hand and foote and could goe no whether:
but now he was bound hand and foot and could go no whither:
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in this life hee might haue taught his brethren and friends any thing, but now hee could doe them no good.
in this life he might have taught his brothers and Friends any thing, but now he could do them no good.
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In this life if hee would haue made an earnest prayer to God for a greater matter hee might haue had it,
In this life if he would have made an earnest prayer to God for a greater matter he might have had it,
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but nowe it was too late, the time of mercie was past, the time of iustice was come: therefore saith the Scripture;
but now it was too late, the time of mercy was passed, the time of Justice was come: Therefore Says the Scripture;
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To daye if yee will heare his voyce harden not your hearts: it was to daye with Pharao when Moses and Aaron preached to him;To day if ye will hear his voice harden not your hearts: it was to day with Pharaoh when Moses and Aaron preached to him;
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it was to morrowe when he was drowned in the Red sea:
it was to morrow when he was drowned in the Read sea:
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It is to day with men while they liue here and may repent of their sinnes and amend their liues;
It is to day with men while they live Here and may Repent of their Sins and amend their lives;
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it will bee to morrowe when they are gone from hence:
it will be to morrow when they Are gone from hence:
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for as the day of death leaues vs, so the day of doome shall finde vs,
for as the day of death leaves us, so the day of doom shall find us,
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as we see in this mans example. Which glasse let all ritch men looke on, and see how it is runne out.
as we see in this men Exampl. Which glass let all rich men look on, and see how it is run out.
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A Iem for Gentlemen. DEVTRO. 16.
A Jem for Gentlemen. DEVOUR. 16.
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18. Iudges and officers shalt thou make thee in all thy Citties which the Lord thy God giueth thee thorow-out thy Tribes,
18. Judges and Officers shalt thou make thee in all thy Cities which the Lord thy God gives thee throughout thy Tribes,
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and they shall iudge the people with righteous iudgement.
and they shall judge the people with righteous judgement.
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19. Wrest not the lawe, nor respect any person, neither take rewarde, for the rewarde blindeth the eyes of the wise,
19. Wrest not the law, nor respect any person, neither take reward, for the reward blinds the eyes of the wise,
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and peruerteth the words of the iust. 20. That which is iust, &c. that thou mayest liue. & o.
and perverteth the words of the just. 20. That which is just, etc. that thou Mayest live. & oh.
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AFter the Lorde had brought the people of Israell out of Aegipt, he prescribed thē laws for gouernement,
After the Lord had brought the people of Israel out of Egypt, he prescribed them laws for government,
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and here he willes them to apoint officers to execute them;
and Here he wills them to appoint Officers to execute them;
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and not in some few places, but thorowout all their Citties and Tribes, and commaunds those who shall bee chosen for officers, to rule and iudge according to trueth and iustice,
and not in Some few places, but throughout all their Cities and Tribes, and commands those who shall be chosen for Officers, to Rule and judge according to truth and Justice,
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and because they should haue many temptations to doe otherwise, he giues them warning of three vices that are most incident to their calling,
and Because they should have many temptations to do otherwise, he gives them warning of three vices that Are most incident to their calling,
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as wresting the lawe, respecting of persons, and taking rewardes.
as wresting the law, respecting of Persons, and taking rewards.
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Last of all hee makes a promise to those that gouerne according to this direction, they shall liue:
Last of all he makes a promise to those that govern according to this direction, they shall live:
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which hath included in it a secret and contrary threatning to those that doe not, they shall dye.
which hath included in it a secret and contrary threatening to those that do not, they shall die.
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Whereas God commaundes them to appoint Iudges, wee may see that maiestracie is not an ordinance taken vp by the will of man,
Whereas God commands them to appoint Judges, we may see that maiestracie is not an Ordinance taken up by the will of man,
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but by the will and commaundemente of God.
but by the will and Commandment of God.
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The chiefe maiestracie belongs to God himselfe, who is called the King of Kings, Lorde of Lordes,
The chief maiestracie belongs to God himself, who is called the King of Kings, Lord of lords,
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and Iudge of all the worlde, as appeares by punishing the Angels before there were any gouernours vppon earth,
and Judge of all the world, as appears by punishing the Angels before there were any Governors upon earth,
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and as appeares by punishing some gouernours for fayling in gouernment, as Saul, Ieroboham; Ahab, &c. Paul sayth, There is no power but of God,
and as appears by punishing Some Governors for failing in government, as Saul, Jeroboam; Ahab, etc. Paul say, There is no power but of God,
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and the powers that bee are ordayned of God, Therefore hee willeth Christians to bee subiect to them for conscience, to paye tribute to them, and the Powers that bee Are ordained of God, Therefore he wills Christians to be Subject to them for conscience, to pay tribute to them,
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and to praye for them, and the Apostle Iude reprooues those that dispise them, and speake euill of them.
and to pray for them, and the Apostle Iude reproves those that despise them, and speak evil of them.
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Againe, in that God commaunds them to choose Iudges, it shewes the necessitie of Maiestrates,
Again, in that God commands them to choose Judges, it shows the necessity of Magistrates,
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and not onely among Heathens as the Anabaptistes would haue it, but also among Christians in the church,
and not only among heathens as the Anabaptists would have it, but also among Christians in the Church,
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as this precept was giuen to Israell, and therefore Esay the Propher calles Kings Foster-fathers,
as this precept was given to Israel, and Therefore Isaiah the Propher calls Kings Foster-fathers,
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and Queenes Nursing-mothers of the Church, for although there bee some godlye men and women in the Church, whose consciences are a lawe to themselues,
and Queens Nursing mothers of the Church, for although there be Some godly men and women in the Church, whose Consciences Are a law to themselves,
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yet there bee also many hipocrites that haue no conscience:
yet there be also many Hypocrites that have no conscience:
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and although Maiestrates are not so necessarie to restraine the godlye from hurting other, yet they are necessarie and needefull to restraine other from hurting them.
and although Magistrates Are not so necessary to restrain the godly from hurting other, yet they Are necessary and needful to restrain other from hurting them.
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There bee many faultes that God doth not punish himselfe immediately in this worlde, especially with apparant punishments,
There be many Faults that God does not Punish himself immediately in this world, especially with apparent punishments,
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but dooth turne them ouer to his Liefetenants and Maiestrates.
but doth turn them over to his Lieutenants and Magistrates.
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Indeede if sinne had not come into the worlde, there should not haue beene so much neede of Maiestrates to bridle men from iniquitie,
Indeed if sin had not come into the world, there should not have been so much need of Magistrates to bridle men from iniquity,
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and spurre them to dutie, but since pride, enuie, hatred, couetousnesse and such corruptions came into mans nature, it was necessarie there should bee authoritie in some to suppresse disorders.
and spur them to duty, but since pride, envy, hatred, covetousness and such corruptions Come into men nature, it was necessary there should be Authority in Some to suppress disorders.
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In the booke of Iudges it is said; When there was no Maiestrate euery one did that was good in his owne eyes;
In the book of Judges it is said; When there was no Magistrate every one did that was good in his own eyes;
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then Micha had a Teraphin, then the Beniamites defiled the Leuites wife to death, and so it would be now,
then Micah had a Teraphim, then the Benjaminites defiled the Levites wife to death, and so it would be now,
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if the feare of the Maiestrate did not restraine the most, for the feare of God doth restraine but a fewe, it were better to liue vnder the cruellest tyrant in the worlde,
if the Fear of the Magistrate did not restrain the most, for the Fear of God does restrain but a few, it were better to live under the Cruellest tyrant in the world,
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then in an anarchie where there is no gouernement, for then euery one would bee a tyrant.
then in an anarchy where there is no government, for then every one would be a tyrant.
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It is better, saith one, to liue where nothing is lawfull, then where all things are lawfull, in respect of the outrage that men would shewe one to another,
It is better, Says one, to live where nothing is lawful, then where all things Are lawful, in respect of the outrage that men would show one to Another,
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if they were not to bee bridled by some superior. Maiestrates are deuided into Iudges and officers;
if they were not to be bridled by Some superior. Magistrates Are divided into Judges and Officers;
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by Iudges it seemes hee meanes the chiefe Maiestrates, and by officers, he meanes those vnder officers that are to bee appointed by them, howsoeuer they should bee called.
by Judges it seems he means the chief Magistrates, and by Officers, he means those under Officers that Are to be appointed by them, howsoever they should be called.
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The Apostle Peter speaketh to the like purpose, when he saith:
The Apostle Peter speaks to the like purpose, when he Says:
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Submit your selues to all manner ordynance of man for the Lordes sake, whether it be to the King, Submit your selves to all manner ordnance of man for the lords sake, whither it be to the King,
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as vnto the superiour, or vnto the gouerners that are sent of him: as unto the superior, or unto the Governors that Are sent of him:
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so that the same that Peter meaneth by the king and gouerners, is ment here by iudges and officers;
so that the same that Peter means by the King and Governors, is meant Here by judges and Officers;
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the difference seemes to be onely in the names, for his meaning is not as I take it, that there should be iudges and officers both in euery Citty:
the difference seems to be only in the names, for his meaning is not as I take it, that there should be judges and Officers both in every city:
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but that there should be a iudge or chiefe officer, as it was in the time of Moses, Iosua, the Iudges,
but that there should be a judge or chief officer, as it was in the time of Moses, Iosua, the Judges,
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and Samuell, as afterward there was a king in one especiall place, and officers vnder him in euery Citty,
and Samuel, as afterwards there was a King in one especial place, and Officers under him in every city,
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and in that hee speakes of iudges in the plurall number, I vnderstand it not of the same time,
and in that he speaks of judges in the plural number, I understand it not of the same time,
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but of the succeeding times, or else a iudge being the name of their gouernour,
but of the succeeding times, or Else a judge being the name of their governor,
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and other titles for ciuill officers beeing not yet inuented, the holy Ghost his meaning is to commaund them to appoint ciuill gouernours in euery Cittye,
and other titles for civil Officers being not yet invented, the holy Ghost his meaning is to command them to appoint civil Governors in every city,
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whether they should call them iudges, or by what other title soeuer, for euery society standeth in neede of gouernement:
whither they should call them judges, or by what other title soever, for every society Stands in need of government:
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let it be the society but of two, and that those who are most likely to agree, the man and wife,
let it be the society but of two, and that those who Are most likely to agree, the man and wife,
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yet among them their is a superior, now if this be necessary in the lesser societies,
yet among them their is a superior, now if this be necessary in the lesser societies,
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how much more in the greater.
how much more in the greater.
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The equitie of this appeares in Exodus when Moses was sole gouerner, hee was troubled greately with the causes of the people,
The equity of this appears in Exodus when Moses was sole governor, he was troubled greatly with the Causes of the people,
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therefore Iethro his father in lawe counselled him to choose inferiour officers, ouer hundredes;
Therefore Jethro his father in law counseled him to choose inferior Officers, over hundredes;
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fifties, and tennes, for as the Apostles, though neuer so excellent ministers, coulde not performe all Ecclesiasticall duties to the people alone:
fifties, and tennes, for as the Apostles, though never so excellent Ministers, could not perform all Ecclesiastical duties to the people alone:
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therefore did choose Deacons to looke to the poore:
Therefore did choose Deacons to look to the poor:
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so one maiestrate though neuer so sufficient, cannot performe all ciuill duties to the people alone,
so one magistrate though never so sufficient, cannot perform all civil duties to the people alone,
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but haue neede of manye assistantes:
but have need of many assistants:
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therefore it is saide heere iudges and officers shalt thou appoynt in euerye Cittye, that is to saye, yee shall place maiestrates,
Therefore it is said Here judges and Officers shalt thou appoint in every city, that is to say, ye shall place Magistrates,
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and ciuill officers in the societies of men:
and civil Officers in the societies of men:
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it matters not much how yee call them, whether Maiors for Citties, Bailiffes for Townes, Liefetenantes or iustices for Counties, chiefe Constables for hundreds,
it matters not much how ye call them, whither Majors for Cities, Bailiffs for Towns, Lieutenants or Justices for Counties, chief Constables for hundreds,
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or pettye Constables for parishes, for the gouernment of the people. It is not heere set downe what manner of persons should bee chosen for maiestrates,
or Petty Constables for Parishes, for the government of the people. It is not Here Set down what manner of Persons should be chosen for Magistrates,
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and how they should bee qualyfied, that is taught in other places of Scripture:
and how they should be qualyfied, that is taught in other places of Scripture:
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in the first chapter of this Booke of Deutronomie, it is sayde, they must bee men of wisedome, that they maye bee able to discerne betweene persons and causes, that should come before them,
in the First chapter of this Book of Deuteronomy, it is said, they must be men of Wisdom, that they may be able to discern between Persons and Causes, that should come before them,
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as Salomon did betweene the two harlots.
as Solomon did between the two harlots.
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They must bee men of courage, that weake affection hinder them not in the execution of iudgement:
They must be men of courage, that weak affection hinder them not in the execution of judgement:
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they must feare God, that they maye not feare any mans person, or any mans letter, they must loue the trueth, that false causes bee not countenanced of them,
they must Fear God, that they may not Fear any men person, or any men Letter, they must love the truth, that false Causes be not countenanced of them,
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and they must have couetousnesse, that they vse not them office to their owne commoditye, but to the commoditye of the common wealth.
and they must have covetousness, that they use not them office to their own commodity, but to the commodity of the Common wealth.
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As hee that must bee a minister in the Church must bee specyallye qualified, so hee that is a maiestrate in the common wealth, must not bee chosen out of the cōmon sort, much lesse of the worst sort, but of the best sort: As he that must be a minister in the Church must be specially qualified, so he that is a magistrate in the Common wealth, must not be chosen out of the Common sort, much less of the worst sort, but of the best sort:
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let all that haue voyces in the choise of officers looke to this, that whē they shold choose a wise man, they choose not a foole, they should choose one that loues the trueth, they choose not a Papist:
let all that have voices in the choice of Officers look to this, that when they should choose a wise man, they choose not a fool, they should choose one that loves the truth, they choose not a Papist:
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when they should choose one that feares God, they choose not an Athist: when they should choose one that hateth couetousnesse, they choose not an vsurer.
when they should choose one that fears God, they choose not an Atheist: when they should choose one that hates covetousness, they choose not an usurer.
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Let this bee respected not onely in all ordynary elections, but in those that bee more extraordinary,
Let this be respected not only in all ordinary elections, but in those that be more extraordinary,
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as Knightes, and Burgesses for the parlement house, and clarkes for the conuocation house: where lawes are likely to be made, as men are minded;
as Knights, and Burgesses for the parliament house, and Clerks for the convocation house: where laws Are likely to be made, as men Are minded;
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therefore whosoeuer be propounded, let such be elected as be religious men, and good common wealthes men.
Therefore whosoever be propounded, let such be elected as be religious men, and good Common wealths men.
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And marke, that among the properties, that are required in a maiestrate, which we haue noted before, there is no mention made of ritches, but of vertues:
And mark, that among the properties, that Are required in a magistrate, which we have noted before, there is no mention made of riches, but of Virtues:
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for although some respect may be had to his ritches, because the office of maiestracie requires some retinue & charge,
for although Some respect may be had to his riches, Because the office of maiestracie requires Some retinue & charge,
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so as the former essential vertues bee in him; but if those bee wanting, ritches cannot nor maye not supplye the place of them:
so as the former essential Virtues be in him; but if those be wanting, riches cannot nor may not supply the place of them:
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as in the choise of a wife a man may respect ritches, and beauty, so there be first religion, and modesty:
as in the choice of a wife a man may respect riches, and beauty, so there be First Religion, and modesty:
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but if those vertues bee wanting, Salomon saith: A faire woman without vnderstāding, is as a ring of golde in a swines •out.
but if those Virtues be wanting, Solomon Says: A fair woman without understanding, is as a ring of gold in a Swine •out.
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Naball was a rich man, but vnfit for a maiestrate because he was not a wise man but a foole, Nabal was a rich man, but unfit for a magistrate Because he was not a wise man but a fool,
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because he feared not God, but was a drunkard, because hee hated not co•tousnesse but was a niggard:
Because he feared not God, but was a drunkard, Because he hated not co•tousnesse but was a niggard:
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one compares an euill officer to an Ape on the top of a house highlye pearched,
one compares an evil officer to an Ape on the top of a house highly parched,
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but badlye qualited, for he vses his exaltation not to the good, but to the hurt of those that are •nder him. Salomon saith;
but badly qualitied, for he uses his exaltation not to the good, but to the hurt of those that Are •nder him. Solomon Says;
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If a Prince, and so another maiestrate bee giuen to lyes, the people are wicked: men are naturallye gi•en to be naught;
If a Prince, and so Another magistrate be given to lies, the people Are wicked: men Are naturally gi•en to be nought;
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but if those who should constraine them be euill, the people will be too bad;
but if those who should constrain them be evil, the people will be too bad;
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It is reported of a king who had a wry necke, his subiectes did carrye their neckes awry that they might be like him,
It is reported of a King who had a wry neck, his Subjects did carry their necks awry that they might be like him,
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so if a maiestrate be of a crooked disposition, a number will carry ther liues awry to satisfie him.
so if a magistrate be of a crooked disposition, a number will carry their lives awry to satisfy him.
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They shall iudge the people with righteous iudgement: They shall judge the people with righteous judgement:
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When a man is called to the office of maiestracie, whether it bee higher or lower, he must not thinke he is come to a place of idlenesse or ease, but of care and paines;
When a man is called to the office of maiestracie, whither it be higher or lower, he must not think he is come to a place of idleness or ease, but of care and pains;
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therefore hee is here commaunded to iudge the people, that is, to doe the duties belonging to a iudge:
Therefore he is Here commanded to judge the people, that is, to do the duties belonging to a judge:
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he must not only beare the name, but performe the office, as the minister must administer the worde and sacramentes,
he must not only bear the name, but perform the office, as the minister must administer the word and Sacraments,
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so the maiestrate must administer iustice:
so the magistrate must administer Justice:
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as all superiority is for inferiority, so the iudge or officer is ordained, that the people from his hand might receiue iustice:
as all superiority is for inferiority, so the judge or officer is ordained, that the people from his hand might receive Justice:
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the honour seruice, and trybute they haue, is the reward of their care and paines in gouernement.
the honour service, and tribute they have, is the reward of their care and pains in government.
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It is reported of a king that had painted in his armes a candle-sticke with a candle burning, and this posie written.
It is reported of a King that had painted in his arms a candlestick with a candle burning, and this posy written.
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In seruing other I waste my selfe; Therfore Cirus king of Persia somtime saide:In serving other I waste my self; Therefore Cyrus King of Persiam sometime said:
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If a man did know the infi〈 … 〉e cares that are vnder the imperiall cro〈 … 〉, he thought he would not stoope to ••e it vp.
If a man did know the infi〈 … 〉e Cares that Are under the imperial cro〈 … 〉, he Thought he would not stoop to ••e it up.
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And Augustus wished rather to lead a priuate life, then a kingly condition, for as a maiestrate is called to a great office,
And Augustus wished rather to led a private life, then a kingly condition, for as a magistrate is called to a great office,
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so to a great businesse, as he is called from apriuate to a publique place, so hee must as it were lay aside priuate, and looke to publique affaires:
so to a great business, as he is called from apriuate to a public place, so he must as it were lay aside private, and look to public affairs:
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therefore the Senators of Rome where wont to finde it thus written, in their seates in the Senate house;
Therefore the Senators of Room where wont to find it thus written, in their seats in the Senate house;
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Put off priuate affaires, and put on publique when thou cōmest hether: but I would some did not rather vse their publike office to their priuate aduantage:
Put off private affairs, and put on public when thou Comest hither: but I would Some did not rather use their public office to their private advantage:
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therefore the wife of Aristides wished that her husbands house were the common wealth, or that the common wealth were his house,
Therefore the wife of Aristides wished that her Husbands house were the Common wealth, or that the Common wealth were his house,
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because he cared onely for that:
Because he cared only for that:
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but as it is odious to vsurpe authority, that is, to deale as an officer and haue no office,
but as it is odious to usurp Authority, that is, to deal as an officer and have no office,
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so to haue an office and neglect the duties of it;
so to have an office and neglect the duties of it;
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such a one is like G•rge on horsebacke, that hath a sword in his hand & neuer strikes,
such a one is like G•rge on horseback, that hath a sword in his hand & never strikes,
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though a Dragon be before him. As it is a great commendation to be a good common wealthes man;
though a Dragon be before him. As it is a great commendation to be a good Common wealths man;
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so for a publique person, to beare publique annoyance is a great infamy.
so for a public person, to bear public annoyance is a great infamy.
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The end of maiestracie generall is, that men may leade • Godlye and peaceable life vnder them:
The end of maiestracie general is, that men may lead • Godly and peaceable life under them:
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first a Godlye life, then a peaceable life: First a Godly life, then a peaceable life:
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because the people are naturally inclined to false religion, the maiestrate is to destroy idolatrye as Hezechias did:
Because the people Are naturally inclined to false Religion, the magistrate is to destroy idolatry as Hezekiah did:
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to set vp Gods true worship as Iehosaphat did: to cōpell the people to the profession and practise of it is Esay did:
to Set up God's true worship as Jehoshaphat did: to compel the people to the profession and practice of it is Isaiah did:
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The prince or chiefe maiestrate must appoint synods for the suppressing of heresie and defending the trueth, he must put downe euill ministers, and set vp good ministers:
The Prince or chief magistrate must appoint synods for the suppressing of heresy and defending the truth, he must put down evil Ministers, and Set up good Ministers:
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the maiestrate must compell the ministers to doe their dutye, if any bee negligent;
the magistrate must compel the Ministers to do their duty, if any be negligent;
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and compell the people to keepe the Saboth, to heare Gods word, to receiue the sacramentes,
and compel the people to keep the Sabbath, to hear God's word, to receive the Sacraments,
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and to practise all other outward partes of godlinesse, also the maiestrate must take order, that men may leade a peaceable life, he must defend the subiectes from inuasion,
and to practise all other outward parts of godliness, also the magistrate must take order, that men may lead a peaceable life, he must defend the Subjects from invasion,
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and forreigne enemies abroade, and for that purpose must muster, arme, and send forth captaines and souldiers for warres, somtime affectiue,
and foreign enemies abroad, and for that purpose must muster, arm, and send forth Captains and Soldiers for wars, sometime affective,
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and sometime defensiue, and also defend his subiects from domisticall iniuries at home, and for this purpose he must make and cause to be executed good lawes of equity and iustice:
and sometime defensive, and also defend his Subjects from domisticall injuries At home, and for this purpose he must make and cause to be executed good laws of equity and Justice:
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for the preseruation of their liues, goodes, and names of men, in which two generall and chiefe respectēs of godlye and peaceable gouernement, wee haue cause to praise God for our most noble and religious Queene and to pray as the Apostle willes vs,
for the preservation of their lives, goods, and names of men, in which two general and chief respectens of godly and peaceable government, we have cause to praise God for our most noble and religious Queen and to pray as the Apostle wills us,
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for her long life and prosperity.
for her long life and Prosperity.
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The end of maiestracie more perticulerly, is to execute iudgement and iustice, for the punishment of euill doers,
The end of maiestracie more particularly, is to execute judgement and Justice, for the punishment of evil doers,
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and for the praise of those that do well: therefore Dauid beeing a good maiestrate saith:
and for the praise of those that do well: Therefore David being a good magistrate Says:
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He would sing mercye and iudgement; mercie, that is countenance, compassion and comfort to those that be good;
He would sing mercy and judgement; mercy, that is countenance, compassion and Comfort to those that be good;
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and iudgement that is discountenance, discouragement and punishment to those that be naught: therefore Paul saith;
and judgement that is discountenance, discouragement and punishment to those that be nought: Therefore Paul Says;
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Hee beares not the sword for naught: He bears not the sword for nought:
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Therefore if men did euill they should feare, but if they did well, then not feare:
Therefore if men did evil they should Fear, but if they did well, then not Fear:
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the maiestrate must not be such a one as a good man needes feare him, nor as an euil man should be without feare of him: therefore it is saide here;
the magistrate must not be such a one as a good man needs Fear him, nor as an evil man should be without Fear of him: Therefore it is said Here;
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Thou shalt iudge thy people with righteous iudgement. Thou shalt judge thy people with righteous judgement.
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And let vs marke, as the maiestrate is a publike person, so that which he doth as a maiestrate, must be by a forme of publike iudgement, by examination of causes, by conuiction of offenders before sentence or execution, which was wanting in Saul, who vpon secret information,
And let us mark, as the magistrate is a public person, so that which he does as a magistrate, must be by a Form of public judgement, by examination of Causes, by conviction of offenders before sentence or execution, which was wanting in Saul, who upon secret information,
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and priuate affection executed the Lordes Priestes, without any publike examination or conuiction, & as the maiestrate must vse a due forme of iustice,
and private affection executed the lords Priests, without any public examination or conviction, & as the magistrate must use a due Form of Justice,
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so when he hath hard & examined the cause, hee must iudge righteous iudgement, for if he should then giue wrong sen•ice he were better let it alone:
so when he hath hard & examined the cause, he must judge righteous judgement, for if he should then give wrong sen•ice he were better let it alone:
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it were better wrong should be done without the maiestrate then by him, it were better a matter should be seene in his owne colour of priuate iniurie,
it were better wrong should be done without the magistrate then by him, it were better a matter should be seen in his own colour of private injury,
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then that there should bee put vpon it a falce colour of publike iustice and equity:
then that there should be put upon it a falce colour of public Justice and equity:
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therfore as it is not enough for the minister to preach, but hee must preach wholesome Doctrine,
Therefore as it is not enough for the minister to preach, but he must preach wholesome Doctrine,
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so it is not enough for the maiestrate to iudge, but he must iudge righteous iudgement,
so it is not enough for the magistrate to judge, but he must judge righteous judgement,
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as hee must draw the sword, so he must turne the edge the right way:
as he must draw the sword, so he must turn the edge the right Way:
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Iehosaphat shewes a reason of this, when hee sent iudges thorow the land to execute iudgement: Jehoshaphat shows a reason of this, when he sent judges thorough the land to execute judgement:
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the iudgement saith he, is not yours but Gods, if they giue wrong iudgemēt, they do as it were charge God with iniury ▪ two other reasōs may be added to that:
the judgement Says he, is not yours but God's, if they give wrong judgement, they do as it were charge God with injury ▪ two other Reasons may be added to that:
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first though the maiestrate be superior to those that be iudges, yet hee is inferior to God;
First though the magistrate be superior to those that be judges, yet he is inferior to God;
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as Salomon saith in Ecclesiasties: If thou seest oppression in the Cittie, there is a higher then they;
as Solomon Says in Ecclesiasties: If thou See oppression in the city, there is a higher then they;
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and therefore a Maiestrate must say as the Centurion saide to our Sauiour Christ:
and Therefore a Magistrate must say as the Centurion said to our Saviour christ:
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I am a man set vnder the authority of another, Herode was aboue him, and Caesar was aboue Herode, and God is aboue all,
I am a man Set under the Authority of Another, Herod was above him, and Caesar was above Herod, and God is above all,
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for though Maiestrates be called powers, yet it is not in respect of any strength that is in themselues,
for though Magistrates be called Powers, yet it is not in respect of any strength that is in themselves,
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but in respect of the many assistants that they haue to take their part: but yet they are weake in cōparison of God, indeed they be called Gods;
but in respect of the many assistants that they have to take their part: but yet they Are weak in comparison of God, indeed they be called God's;
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but it is in the respect of the authority that they execute in Gods stead,
but it is in the respect of the Authority that they execute in God's stead,
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& that they might so iudge as God would doe, if hee did giue the sentence:
& that they might so judge as God would do, if he did give the sentence:
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but they shall die like men.
but they shall die like men.
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Alexander thought himselfe to be the sonne of Iu•iter, yet he was the sonne of Phillip of Macedon, whose chamberlaine euery morning cryed vnto him:Alexander Thought himself to be the son of Iu•iter, yet he was the son of Philip of Macedon, whose chamberlain every morning cried unto him:
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Phillip, Phillip, remember thou art a mortall man and must die, although he said to Diogenes he was a God of the earth,Philip, Philip, Remember thou art a Mortal man and must die, although he said to Diogenes he was a God of the earth,
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yet as Diogenes answered him truely and wittily, he was but a God of earth.
yet as Diogenes answered him truly and wittily, he was but a God of earth.
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The maiestrate is highly to be esteemed of others, because hee is the ordynance of God to doe iustice,
The magistrate is highly to be esteemed of Others, Because he is the ordnance of God to do Justice,
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but hee must not esteeme himselfe so heigh to goe from iustice:
but he must not esteem himself so heigh to go from Justice:
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The thirde and last reason to mooue the maiestrate, to execute right iudgement, is, that God sits in their assembly,
The Third and last reason to move the magistrate, to execute right judgement, is, that God sits in their assembly,
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and beholdes what is done, and how euery thing is done, for as hee is present euery where,
and beholds what is done, and how every thing is done, for as he is present every where,
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so especiallye in publique and iudiciall places, & as he beholdes all things, so especially publique and iudiciall causes:
so especially in public and judicial places, & as he beholds all things, so especially public and judicial Causes:
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& if they giue right iudgement hee will approoue it, and if they giue wrong iudgement, hee will reuerse it:
& if they give right judgement he will approve it, and if they give wrong judgement, he will reverse it:
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and as Nehemy did reprooue and reforme the vnder Officers, that had oppressed and iniured the people, which precident is to bee followed of all superiour Maiestrates:
and as Nehemiah did reprove and reform the under Officers, that had oppressed and injured the people, which precident is to be followed of all superior Magistrates:
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so God will reprooue and punish all those that shall execute wrong iudgement for which cause it is required that maiestrates should feare God:
so God will reprove and Punish all those that shall execute wrong judgement for which cause it is required that Magistrates should Fear God:
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therefore as it is a godlye order of iudges and iustices, in manye places, to heare a Sermon before their Assises and Cessions,
Therefore as it is a godly order of judges and Justices, in many places, to hear a Sermon before their Assizes and Cessions,
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so I would thinke it no small increase of their vertue, if when they sit downe vppon the iudgement seate, they would make a short prayer themselues, that it might publikely and euidently appeare they set God before them,
so I would think it no small increase of their virtue, if when they fit down upon the judgement seat, they would make a short prayer themselves, that it might publicly and evidently appear they Set God before them,
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and desire his discretion, that he would eyther by the confession of the parties, by the testimonie of witnesses,
and desire his discretion, that he would either by the Confessi of the parties, by the testimony of Witnesses,
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or by the demonstration of argumentes, manifest the trueth of all matters vnto them, and giue them minds to execute iudgment accordingly, that right may bee done to euery man,
or by the demonstration of Arguments, manifest the truth of all matters unto them, and give them minds to execute judgement accordingly, that right may be done to every man,
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and wrong may be done to no man:
and wrong may be done to no man:
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for to iustifie the wicked, and redeeme the iust, both these are an abhomination to the Lorde.
for to justify the wicked, and Redeem the just, both these Are an abomination to the Lord.
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As the people must giue to the maiestrate that which is his honour and trybute, so the maiestrate must giue to the people that which is theirs, iustice and equitye.
As the people must give to the magistrate that which is his honour and tribute, so the magistrate must give to the people that which is theirs, Justice and equity.
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It is said of Antonius Pius, that he neuer demanded any thing of the maiestrate but hee had it, the reason was because hee neuer demaunded any thing but that was iust,
It is said of Antonius Pius, that he never demanded any thing of the magistrate but he had it, the reason was Because he never demanded any thing but that was just,
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so euerye maiestrate should heare those that call for iustice, yea they should doe iustice without calling for,
so every magistrate should hear those that call for Justice, yea they should do Justice without calling for,
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and not bee like the wicked iudge spoken of in the Gospell, that neither feared God nor reuerenced man,
and not be like the wicked judge spoken of in the Gospel, that neither feared God nor reverenced man,
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but did iustice onelye because hee was made wearye with importunity.
but did Justice only Because he was made weary with importunity.
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Much lesse should maiestrates bee like Pilate and Potepher, that punished the innocent, and let the gilty goe free:
Much less should Magistrates be like Pilate and Potepher, that punished the innocent, and let the guilty go free:
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those who are made arbytrators, and as I may saye pryuate iudges, must likewise iudge righteous iudgement,
those who Are made arbitrators, and as I may say private judges, must likewise judge righteous judgement,
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for although manye men indeede doe choose their friendes whome they thinke sure for them, yet they must preferre religion before nature, and iudgement before affection:
for although many men indeed do choose their Friends whom they think sure for them, yet they must prefer Religion before nature, and judgement before affection:
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for a man hath asmuch right to his good cause as to his goods.
for a man hath as right to his good cause as to his goods.
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And those that make themselues iudges, to giue sentence of men and their actions, must iudge righteous iudgement, to speake of men as trueth and righteousnesse requires:
And those that make themselves judges, to give sentence of men and their actions, must judge righteous judgement, to speak of men as truth and righteousness requires:
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for as to bee a falce witnesse to the iudge is odyous, to make him giue wrong iudgement of a mans person or cause,
for as to be a falce witness to the judge is odious, to make him give wrong judgement of a men person or cause,
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so is it to bee a falce witnesse to the world, by reason whereof manye wrong sentences may passe vpon him:
so is it to be a falce witness to the world, by reason whereof many wrong sentences may pass upon him:
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2375
therefore let all men make this sentence in all their sentences, thou shalt iudge righteous iudgement.
Therefore let all men make this sentence in all their sentences, thou shalt judge righteous judgement.
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Wrest not the law: So that the law is the rule by the which they must direct their iudgementes,Wrest not the law: So that the law is the Rule by the which they must Direct their Judgments,
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for although God hath giuen Maiestrates authority, yet his meaning is not therby to infringe his owne,
for although God hath given Magistrates Authority, yet his meaning is not thereby to infringe his own,
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2378
and although they haue power to make lawes, yet they must not by their lawes contradict the law of God, eyther to make that laweful which he hath made vnlawful,
and although they have power to make laws, yet they must not by their laws contradict the law of God, either to make that lawful which he hath made unlawful,
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2379
or to make that vnlawfull which he hath made lawfull:
or to make that unlawful which he hath made lawful:
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2380
as the Prince referring many things to the discretion of vnder Officers, yet her meaning is not that they should do any thing contrary to expresse lawes:
as the Prince referring many things to the discretion of under Officers, yet her meaning is not that they should do any thing contrary to express laws:
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and by their discretion to condemne the Prince of indiscretiō in Making those lawes:
and by their discretion to condemn the Prince of indiscretion in Making those laws:
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so God whose subiects all mē are, hath appointed lawes & rules wherby he will haue the people to be ruled,
so God whose Subjects all men Are, hath appointed laws & rules whereby he will have the people to be ruled,
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and Maiestrates must not goe contrarye therevnto, for the rule must not be ouer-ruled: therefore when hee had saide, thou shalt iudge righteous iudgement, hee addeth:
and Magistrates must not go contrary thereunto, for the Rule must not be overruled: Therefore when he had said, thou shalt judge righteous judgement, he adds:
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Wrest not the lawe; therefore the Maiestrate was commaunded to read in the booke of the law,Wrest not the law; Therefore the Magistrate was commanded to read in the book of the law,
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2385
and therefore they were forbidden to looke to the customes of the nations, but looke to the law.
and Therefore they were forbidden to look to the customs of the Nations, but look to the law.
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To goe about to shewe what offenders are to be punished by the maiestrat were needlesse, seeing the booke of the law is open, wherein euery one may and must looke for direction,
To go about to show what offenders Are to be punished by the maiestrat were needless, seeing the book of the law is open, wherein every one may and must look for direction,
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and not only for the matter but also for the measure, both which must be respected vnto righteous iudgement:
and not only for the matter but also for the measure, both which must be respected unto righteous judgement:
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2388
Eli did not iudge righteous iudgemēt, because when his sons committed adultery which deserued death, hee only reproued them, saying, do no more my sonnes; Eli did not judge righteous judgement, Because when his Sons committed adultery which deserved death, he only reproved them, saying, do no more my Sons;
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which either was no punishment, or little enough for the smalest offence.
which either was no punishment, or little enough for the Smallest offence.
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Hee that payes a little wages for a great desert deales not iustly, so he that payes a little punishment for a great offence,
He that pays a little wages for a great desert deals not justly, so he that pays a little punishment for a great offence,
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2391
and so on the contrary a great punishment for a little offence.
and so on the contrary a great punishment for a little offence.
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I say not that the same punishment, is alwaies to be inflicted vpon al offenders, that the iuditiall law appoints,
I say not that the same punishment, is always to be inflicted upon all offenders, that the judicial law appoints,
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2393
because circustances of times & places, in some things may put some difference, as theft cannot be punished in England as it was in Israel,
Because circumstances of times & places, in Some things may put Some difference, as theft cannot be punished in England as it was in Israel,
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because there is no bondage & vilenage with vs as there was with thē, neither buying & selling of men & women that are not able to make restitution,
Because there is no bondage & vilenage with us as there was with them, neither buying & selling of men & women that Are not able to make restitution,
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2395
but the same equitye must be followed generallye, and the same proportion perticulerly, where the circumstances doe agree, the lawe is a rule of righteousnesse for all to follow,
but the same equity must be followed generally, and the same proportion particularly, where the Circumstances do agree, the law is a Rule of righteousness for all to follow,
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2396
when they went from this rule, the Prophet Amos complaineth they turned iudgement into Wormewood,
when they went from this Rule, the Prophet Amos Complaineth they turned judgement into Wormwood,
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yet often it comes so to passe thorow the corruption of men, as Salomon saith, He had seene a vanitie vnder the Sunne, in the place of iudgement there was wickednesse, therefore it is said here;
yet often it comes so to pass thorough the corruption of men, as Solomon Says, He had seen a vanity under the Sun, in the place of judgement there was wickedness, Therefore it is said Here;
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2398
Wrest not the law. As the Minister must not wrest it in doctrine, so not the Maiestrate in iudgment, Wrest not the law. As the Minister must not wrest it in Doctrine, so not the Magistrate in judgement,
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neither thorow ignorance nor thorowe euill affection, neither longer nor shorter, this waye or that waye to helpe or to hurt any man,
neither thorough ignorance nor thorough evil affection, neither longer nor shorter, this Way or that Way to help or to hurt any man,
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further then the meaning thereof will beare: the lawes of men may be drawne vnto that, but not that to them.
further then the meaning thereof will bear: the laws of men may be drawn unto that, but not that to them.
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It is sayde one good Maiestrate is worthe twentie good lawes, because as the lawe is a dum Maiestrate,
It is said one good Magistrate is worth twentie good laws, Because as the law is a dum Magistrate,
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so the Maiestrate is a speaking law; and a good Maiestrate will speake according to the law, and not wrest the lawe: Salomon saith in the Prouerbes;
so the Magistrate is a speaking law; and a good Magistrate will speak according to the law, and not wrest the law: Solomon Says in the Proverbs;
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When the wicked beare rule the people sigh, because of oppression and wrong carrying of matters;
When the wicked bear Rule the people sighs, Because of oppression and wrong carrying of matters;
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but if the righteous be in authoritie the people reioyce, because iustice is rightly distributed.
but if the righteous be in Authority the people rejoice, Because Justice is rightly distributed.
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2405
When Saul was in authority, Doeg was hard in his lyes and flatteries against the Lordes Priestes,
When Saul was in Authority, Doeg was hard in his lies and flatteries against the lords Priests,
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2406
and their true and iust answere could not hee heard.
and their true and just answer could not he herd.
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When Annanias was in authority Paule was smitten on the face, though contrarye to the lawe, the lawe is the rule for the people to liue by,
When Ananias was in Authority Paul was smitten on the face, though contrary to the law, the law is the Rule for the people to live by,
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and for the maiestrate to iudge by.
and for the magistrate to judge by.
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Now when mens causes come before the iudge, if hee shall draw the lawe hether and thether, to doe wrong to this man,
Now when men's Causes come before the judge, if he shall draw the law hither and thither, to do wrong to this man,
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2410
and not to do right to that man, what certainety or what safety shall there bee to the subiectes; therefore Wrest not the lawe.
and not to do right to that man, what certainty or what safety shall there be to the Subjects; Therefore Wrest not the law.
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Respect no persons: Hauing commaunded maiestrates to iudge righteous iudgement, and forbidden them to wrest the lawe to wrong iudgement, hee now giues them warning of two things, that commonlye drawes them the wrong way:Respect no Persons: Having commanded Magistrates to judge righteous judgement, and forbidden them to wrest the law to wrong judgement, he now gives them warning of two things, that commonly draws them the wrong Way:
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the first is, respect of persons:
the First is, respect of Persons:
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the second is respect of rewardes, there is something that mooues maiestrates to giue wrong iudgement,
the second is respect of rewards, there is something that moves Magistrates to give wrong judgement,
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now these are the commonest thinges:
now these Are the Commonest things:
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therefore it is saide respect no persons, as if he should say, thou shalt not looke to the strength, to the beauty, to the ritches,
Therefore it is said respect no Persons, as if he should say, thou shalt not look to the strength, to the beauty, to the riches,
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2416
or aliance of any man, nor to the letters he bringeth from any man to spare him,
or alliance of any man, nor to the letters he brings from any man to spare him,
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if he bee worthy to be punished, nor to punish him if he be to be spared, but looke to his cause;
if he be worthy to be punished, nor to Punish him if he be to be spared, but look to his cause;
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therfore in Exodus it is said; Thou shalt not fauour the poore nor honour the ritch:
Therefore in Exodus it is said; Thou shalt not favour the poor nor honour the rich:
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in priuate respects the poore are to be fauoured and the ritch are to be honoured,
in private respects the poor Are to be favoured and the rich Are to be honoured,
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but not in publick iustice, God himselfe doth respect no persons, as Peter saith to Cornelius, but lookes to the goodnesse of a man, of what nation or calling soeuer he be:
but not in public Justice, God himself does respect no Persons, as Peter Says to Cornelius, but looks to the Goodness of a man, of what Nation or calling soever he be:
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2421
no more must we respect persons.
no more must we respect Persons.
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The Apostle forbids all Christians to preferre a man in religion because of his ritches or apparrell,
The Apostle forbids all Christians to prefer a man in Religion Because of his riches or apparel,
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so it is forbidden here to Iudges and Officers: the law is giuen for ritch men aswell as poore;
so it is forbidden Here to Judges and Officers: the law is given for rich men aswell as poor;
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a ritch man may no more lawfully kill, commit adultrie or steale, then a poore man;
a rich man may no more lawfully kill, commit adultery or steal, then a poor man;
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God hath done and will doe iustice aswell on great men as meane men, so must the Maiestrate,
God hath done and will do Justice aswell on great men as mean men, so must the Magistrate,
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2426
if a poore man come stript of all riches and policie to worke for him,
if a poor man come stripped of all riches and policy to work for him,
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2427
and friends to speake for him, yet if he haue a good cause the maiestrate must coūtenance him,
and Friends to speak for him, yet if he have a good cause the magistrate must countenance him,
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& if another man comes furnished with all these things, if he haue an euil cause the Maiestrate must punish him.
& if Another man comes furnished with all these things, if he have an evil cause the Magistrate must Punish him.
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2429
Iustice must not be like a Spiders web, that catches little flies and let great flies go;
justice must not be like a Spiders web, that Catches little flies and let great flies go;
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nor like a wide Nette that catches great fishes because they haue substance in them, and let little ones creepe away, as not beeing worth the fingring.
nor like a wide Net that Catches great Fish Because they have substance in them, and let little ones creep away, as not being worth the fingering.
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It was a worthy saying of Salomon; If Adoniah his brother were a good man, a haire of his head should not perish,
It was a worthy saying of Solomon; If Adoniah his brother were a good man, a hair of his head should not perish,
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2432
but if wickednesse were found in him, he should dye.
but if wickedness were found in him, he should die.
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2433
And it was a famous acte of King Asa to put his owne mother from her regensie,
And it was a famous act of King Asa to put his own mother from her regensie,
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2434
because she had an Idoll in a groue.
Because she had an Idol in a grove.
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2435
And it is an vnworthy thing in a Maiestrate, when a cause comes before him against a cōmon person, to condemne it,
And it is an unworthy thing in a Magistrate, when a cause comes before him against a Common person, to condemn it,
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2436
but if it be against a kinsman or friend to alter the case.
but if it be against a kinsman or friend to altar the case.
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We read of a Maiestrate whē he went to sit in iudgement would bid his friends farewell, some looke to the personage of men, he is a proper man spare him,
We read of a Magistrate when he went to fit in judgement would bid his Friends farewell, Some look to the personage of men, he is a proper man spare him,
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2438
but God delights in no mans legs.
but God delights in no men legs.
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2439
I knew a ritch man and a poore man in suite, and a third man said, I warrant you the poore mā wil go down,
I knew a rich man and a poor man in suit, and a third man said, I warrant you the poor man will go down,
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2440
for saith he, I neuer knew but might did ouercome right; a pittifull thing to heare, but more pittifull to see:
for Says he, I never knew but might did overcome right; a pitiful thing to hear, but more pitiful to see:
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2441
though his speech were too generall, yet it may be it was too true.
though his speech were too general, yet it may be it was too true.
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2442
It is reported of a Iudge that would haue a Curtin drawne before him whē he did sit in iudgement, that he might see no persons:
It is reported of a Judge that would have a Curtin drawn before him when he did fit in judgement, that he might see no Persons:
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2443
but it is no matter for the eye of the body, if the eye of the minde doe see rightly.
but it is no matter for the eye of the body, if the eye of the mind do see rightly.
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2444
As ciuill officers must not respect persons, no more must eccelesiasticall officers, as Paul saith to Timothie; Doe nothing partially. And as the Iudge must doe nothing partially, no more must the Iurors nor the witnesses,
As civil Officers must not respect Persons, no more must eccelesiasticall Officers, as Paul Says to Timothy; Do nothing partially. And as the Judge must do nothing partially, no more must the Jurors nor the Witnesses,
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2445
though hee haue all outwarde partes and things that might commend him, yet if he haue stept into an euill cause and course, let him bee punished:
though he have all outward parts and things that might commend him, yet if he have stepped into an evil cause and course, let him be punished:
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2446
and though hee haue no outward parts to commend him, if hee haue a good cause deliuer him.
and though he have no outward parts to commend him, if he have a good cause deliver him.
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2447
King Antigonus is saide to haue commaunded all his officers not to doe that was vniust,
King Antigonus is said to have commanded all his Officers not to do that was unjust,
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2448
though hee wrote letters for any man; for saide hee, I may be misinformed.
though he wrote letters for any man; for said he, I may be misinformed.
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2449
Therefore it is sayd, Respect no persons, for saith Salomon; Such a man will transgresse for a morsell of bread.
Therefore it is said, Respect no Persons, for Says Solomon; Such a man will transgress for a morsel of bred.
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2450
Nor take rewardes. This is a second meane whereby Officers are commonlie drawne to wrest the lawe,Nor take rewards. This is a second mean whereby Officers Are commonly drawn to wrest the law,
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2451
and iudge vnrighteouslie, therefore God giues warning of it:
and judge unrighteously, Therefore God gives warning of it:
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2452
As a Maiestrate must not respect a man for his person, so not for his pursse, this must be restrained to the matter Moses hath in hand, to the persons in suite,
As a Magistrate must not respect a man for his person, so not for his purse, this must be restrained to the matter Moses hath in hand, to the Persons in suit,
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2453
and causes in iudgement, for otherwise in the waye of friendship it is not vnlawfull to giue or receiue a guift,
and Causes in judgement, for otherwise in the Way of friendship it is not unlawful to give or receive a gift,
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2454
as Iacob sent a present to Esau: but when a suite depends, then the Maiestrate must take none;
as Iacob sent a present to Esau: but when a suit depends, then the Magistrate must take none;
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2455
sometime it is called a guift, but it is not a free guift, hee lookes for as good a pleasure;
sometime it is called a gift, but it is not a free gift, he looks for as good a pleasure;
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2456
therefore here it is called a rewarde, not of that that hath beene done for him,
Therefore Here it is called a reward, not of that that hath been done for him,
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2457
but of that is to be done for him: as it is sayd of Balam, hee had the rewarde of Sooth-saying in his hand:
but of that is to be done for him: as it is said of Balaam, he had the reward of Soothsaying in his hand:
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2458
so Maiestrates must not haue the reward of iniustice in their hands, for as the Apostle condemnes those that make marchandize of the worde,
so Magistrates must not have the reward of injustice in their hands, for as the Apostle condemns those that make merchandise of the word,
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2459
so here those are condemned that make marchandize of iustice. Esay saith;
so Here those Are condemned that make merchandise of Justice. Isaiah Says;
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2460
Woe bee to him that iustifies the wicked for a rewarde, and takes away the righteousnesse of the righteous from him because he hath no rewarde. Woe be to him that Justifies the wicked for a reward, and Takes away the righteousness of the righteous from him Because he hath no reward.
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2461
As some men are not onely very ordinarie in sending presentes and New-yeares guifts to the Maiestrate, not because they beare such speciall goodwill to the Maiestrate as those things pretend,
As Some men Are not only very ordinary in sending presents and New years Gifts to the Magistrate, not Because they bear such special goodwill to the Magistrate as those things pretend,
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2462
but because they would haue the Maiestrate beare good will to them, to spare them and pleasure them when neede requireth, which is dangerous:
but Because they would have the Magistrate bear good will to them, to spare them and pleasure them when need requires, which is dangerous:
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2463
but also when a cause or suite commeth to depend, then they will present the Maiestrate with a guift, which is more then suspicious, that eyther they looke to buy iniustice,
but also when a cause or suit comes to depend, then they will present the Magistrate with a gift, which is more then suspicious, that either they look to buy injustice,
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2464
or that the Maiestrate must be bought to doe iustice, this practise is commonly found not in good men who trust to the goodnesse of their cause and goodnesse of the Maiestrate,
or that the Magistrate must be bought to do Justice, this practice is commonly found not in good men who trust to the Goodness of their cause and Goodness of the Magistrate,
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2465
but in euill men, who seeke by such meanes to make an euill cause good, and a good Maiestrate euill:
but in evil men, who seek by such means to make an evil cause good, and a good Magistrate evil:
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2466
some thinke if they can delay their suites till their aduersarie be wasted, they shall preuaile whatsoeuer their cause bee,
Some think if they can Delay their suits till their adversary be wasted, they shall prevail whatsoever their cause be,
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2467
but iudiciall trials were not ordained for mens vndooing, but for their maintaining. One liuing in a corrupt gouernment said;
but judicial trials were not ordained for men's undoing, but for their maintaining. One living in a corrupt government said;
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2468
We haue such a Prince, such a Iudge & such officers, but monie reignes, a thing indeede fitter to bee heard among Heathens then to be seene among Christians:
We have such a Prince, such a Judge & such Officers, but money reigns, a thing indeed fitter to be herd among heathens then to be seen among Christians:
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2469
as some men are much in giuing of gifts, so some Maiestrates are much in taking of giftes:
as Some men Are much in giving of Gifts, so Some Magistrates Are much in taking of Gifts:
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2470
but as this is a preposterous thing, that great men who should be most in giuing, should be most in taking;
but as this is a preposterous thing, that great men who should be most in giving, should be most in taking;
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2471
so it is a dangerous thing, for it beeing called a rewarde, so hee will thinke himselfe bound to requite it, which hee will not doe with the like,
so it is a dangerous thing, for it being called a reward, so he will think himself bound to requite it, which he will not do with the like,
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2472
but with a caste of his office, cutting large thonges of other m•ns leather.
but with a cast of his office, cutting large thongs of other m•ns leather.
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2473
The reason why the Maiestrate must take no rewardes, is because rewards blind the eyes ▪ and peruert the iudgement, it keepes him from seeing the right of the other side,
The reason why the Magistrate must take no rewards, is Because rewards blind the eyes ▪ and pervert the judgement, it keeps him from seeing the right of the other side,
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2474
and makes him see that side where the bribe is to glister like the gold;
and makes him see that side where the bribe is to glister like the gold;
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put a staffe in the water and it will seeme crooked not that it is crooked,
put a staff in the water and it will seem crooked not that it is crooked,
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but we cannot see it right for the water ▪ so looke on a cause t〈 … 〉owe bribes,
but we cannot see it right for the water ▪ so look on a cause t〈 … 〉owe Bribes,
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and that which is •ght will seeme crooked.
and that which is •ght will seem crooked.
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If therefore we loue to be kept in vpright iudgement and sight, let vs abhor gifts:
If Therefore we love to be kept in upright judgement and sighed, let us abhor Gifts:
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2479
we mislike thē that put out our bodily eyes, though it be with a siluer Bodkin,
we mislike them that put out our bodily eyes, though it be with a silver Bodkin,
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how much more those that put out the eyes of our minde.
how much more those that put out the eyes of our mind.
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The Phili•ines thought they could put Sampson to no greater shame then to put out his eyes,
The Phili•ines Thought they could put Sampson to no greater shame then to put out his eyes,
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so it is a great shame to a Maiestrate to bee blinded with bribes, for then all men may see his partiality:
so it is a great shame to a Magistrate to be blinded with Bribes, for then all men may see his partiality:
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therefore though men thinke they are honoured of them that giue them bribes, yet they are dishonoured,
Therefore though men think they Are honoured of them that give them Bribes, yet they Are dishonoured,
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2484
and though they thinke they will see right and doe iustice notwithstanding, but thereby they are blinded and corrupted, a bribe will drawe his iudgement and affection like an Adamant stone.
and though they think they will see right and do Justice notwithstanding, but thereby they Are blinded and corrupted, a bribe will draw his judgement and affection like an Adamant stone.
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2485
It is with the Maiestrate and a bribe, as it is with the fishe and the bayte,
It is with the Magistrate and a bribe, as it is with the Fish and the bait,
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if the fish take the baite, she is taken of the baite; so if the Maiestrate take a bribe, he is taken of the bribe;
if the Fish take the bait, she is taken of the bait; so if the Magistrate take a bribe, he is taken of the bribe;
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as rewardes doe blinde the Maiestrate, so it peruerts him.
as rewards do blind the Magistrate, so it perverts him.
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It peruertes his iudgement of the man that sends him guifts, it makes him thinke the man is louing and kinde to him,
It perverts his judgement of the man that sends him Gifts, it makes him think the man is loving and kind to him,
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when it is not the loue of the Maiestrate, but the loue of himselfe that mooues him:
when it is not the love of the Magistrate, but the love of himself that moves him:
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also it peruerts his iudgement of the matter, for hee will thinke of all circumstances,
also it perverts his judgement of the matter, for he will think of all Circumstances,
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2491
and straine and drawe them to the vttermost for that part, and lend a deafe eare to the other side, at least a slender regarde.
and strain and draw them to the uttermost for that part, and lend a deaf ear to the other side, At least a slender regard.
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2492
Some Officers looke not to God but to Mammon, not how they may giue euery man his owne,
some Officers look not to God but to Mammon, not how they may give every man his own,
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but how they may make other mens their owne:
but how they may make other men's their own:
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not how they may dispatch causes rightly and commodiously for the people, but how they may eyther release or linger causes for their owne commoditie,
not how they may dispatch Causes rightly and commodiously for the people, but how they may either release or linger Causes for their own commodity,
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but it is said Thou shalt take us rewardes:
but it is said Thou shalt take us rewards:
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and the Maiestrate should say to him that offers him a bribe, what wouldest thou put out my eyes? I suspect your cause is naught,
and the Magistrate should say to him that offers him a bribe, what Wouldst thou put out my eyes? I suspect your cause is nought,
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because you would colour it with corruption, I will looke so much the more narrowly into it,
Because you would colour it with corruption, I will look so much the more narrowly into it,
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because you seeke thus to daube it.
Because you seek thus to daub it.
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We are highly to thanke God that this precept is religiously regarded of our Lorde chiefe Iustice,
We Are highly to thank God that this precept is religiously regarded of our Lord chief justice,
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and Lorde chiefe Baron, and I hope of many other superiour Maiestrates, I would it were aswell of inferiour officers.
and Lord chief Baron, and I hope of many other superior Magistrates, I would it were aswell of inferior Officers.
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I once heard a Maiestrate saye to one that offered him certaine Capons to stand his friend;
I once herd a Magistrate say to one that offered him certain Capons to stand his friend;
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Why saith hee, doe yee bring •ee these filthie things, I will none of them:
Why Says he, do ye bring •ee these filthy things, I will none of them:
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the creatures were good, but hee called them so, in respect of the filthie working effect and ende of them:
the creatures were good, but he called them so, in respect of the filthy working Effect and end of them:
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If all Maiestrates did beare such a minde, and would giue like answere to such persons, they should preuent sinne and shame to themselues,
If all Magistrates did bear such a mind, and would give like answer to such Persons, they should prevent sin and shame to themselves,
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and danger to other, and further iustice to the glory of God.
and danger to other, and further Justice to the glory of God.
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That which is iust and right shalt thou doe, Whatsoeuer is iust and right, that is within the compasse of thine office thou shalt doe,That which is just and right shalt thou do, Whatsoever is just and right, that is within the compass of thine office thou shalt do,
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and not bee drawne from it by respect of bribes or persons.
and not be drawn from it by respect of Bribes or Persons.
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God will haue Maiestrates precise in Iustice, and to goe as it were by a thred,
God will have Magistrates precise in justice, and to go as it were by a thread,
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therefore it is said in another place, They should not 〈 … 〉ne to the right hand nor to the left.
Therefore it is said in Another place, They should not 〈 … 〉ne to the right hand nor to the left.
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That thou mayest liue. This is a promise •ade to good Maiestrates, that execute iustice right,That thou Mayest live. This is a promise •ade to good Magistrates, that execute Justice right,
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as Salomon saith, It shall establish the throne of the Prince:
as Solomon Says, It shall establish the throne of the Prince:
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whereby wee may see how iustice doth please God, and not onely because it is a dutie that he commandes,
whereby we may see how Justice does please God, and not only Because it is a duty that he commands,
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but because it is a meanes to keepe a number in their duties.
but Because it is a means to keep a number in their duties.
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Contrarywise heere is included a secret threatning, that if Maiestrates doe not execute iustice But wrest the law and peruert iudgement, eyther by respect of persons,
Contrariwise Here is included a secret threatening, that if Magistrates do not execute Justice But wrest the law and pervert judgement, either by respect of Persons,
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or bribes, they shall dye, and not onely because they doe neglect this dutie, but because a great number of sinnes will growe thorow impietie.
or Bribes, they shall die, and not only Because they do neglect this duty, but Because a great number of Sins will grow thorough impiety.
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If Iudges that bee Gods debuties will not doe iustice, then the Iudge of all must doe it himselfe, both vpon the Iudges themselues and vpon the people:
If Judges that be God's debuties will not doe Justice, then the Judge of all must do it himself, both upon the Judges themselves and upon the people:
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therefore it is said, thou shalt cut of a wicked person from the earth, and so take euil from Israel, both the euill, that else he will do,
Therefore it is said, thou shalt Cut of a wicked person from the earth, and so take evil from Israel, both the evil, that Else he will do,
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and the euill that the people shall suffer from the hand of God, for bearing with such things:
and the evil that the people shall suffer from the hand of God, for bearing with such things:
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when Eli would not punish his sonnes, how did God punish, not onelye him and his house, but the whole people?
when Eli would not Punish his Sons, how did God Punish, not only him and his house, but the Whole people?
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When Saule would not punish Agag and the witch, how did God punish him;
When Saule would not Punish Agag and the witch, how did God Punish him;
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so if Maiestrates loue their owne peace, and the peace of the people, let them execute iustice,
so if Magistrates love their own peace, and the peace of the people, let them execute Justice,
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if they doe not God will, and when we see fayling this way on earth, let vs appeale to heauen.
if they do not God will, and when we see failing this Way on earth, let us appeal to heaven.
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¶ A Iewell for Gentlewomen. 1. PETER. 3.
¶ A Jewel for Gentlewomen. 1. PETER. 3.
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3. Whose apparelling let it not be outwarde, as with broydered hayre and golde put about,
3. Whose appareling let it not be outward, as with broidered hair and gold put about,
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or in putting on of apparell.
or in putting on of apparel.
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4. But let the hid man of the heart be vncorrupt, with a meeke and quiet spirit, which is before God a thing much set by.
4. But let the hid man of the heart be uncorrupt, with a meek and quiet Spirit, which is before God a thing much Set by.
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5. For euen after this manner in time past did the holy women which trusted in God tire themselues,
5. For even After this manner in time past did the holy women which trusted in God tire themselves,
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and were subiect to their husbands.
and were Subject to their Husbands.
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THe Apostle Peter in this Epistle, after hee hath taught the generall duties of Christians that are to bee performed to God,
THe Apostle Peter in this Epistle, After he hath taught the general duties of Christians that Are to be performed to God,
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and to all men, hee hath proceeded to the perticular duties belonging to some, of inferiours to superiours:
and to all men, he hath proceeded to the particular duties belonging to Some, of inferiors to superiors:
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and because the King is both the highest superior, and to be honored of all, he hath begunne with him in the former Chapter,
and Because the King is both the highest superior, and to be honoured of all, he hath begun with him in the former Chapter,
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and hath proceeded from the publike gouernours of the Commonwealth, to the priuate gouernours of families,
and hath proceeded from the public Governors of the Commonwealth, to the private Governors of families,
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and taught the duties of seruants to their maisters.
and taught the duties of Servants to their masters.
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And because God will haue order in euery societie, euen in the least societie aswell as in the greatest, in the beginning of this Chapter hee teaches wiues to bee subiect to their husbands,
And Because God will have order in every society, even in the least society aswell as in the greatest, in the beginning of this Chapter he Teaches wives to be Subject to their Husbands,
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for although a wife in other places of Scripture be called her husbands companion and yoake-fellow,
for although a wife in other places of Scripture be called her Husbands Companion and yokefellow,
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because of the neere coniunction and affection that is betweene them, and because in some things especially in the marriage bed they bee equall,
Because of the near conjunction and affection that is between them, and Because in Some things especially in the marriage Bed they be equal,
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yet the husband is appointed of God to be her head and superiour, & therfore shee is commanded to bee subiect to him in her desire and in her behauior both in words and in deeds,
yet the husband is appointed of God to be her head and superior, & Therefore she is commanded to be Subject to him in her desire and in her behaviour both in words and in Deeds,
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for since our first parents did exalt themselues and would bee like God, all their posteritie haue had pride in them, to exalte themselues one aboue another:
for since our First Parents did exalt themselves and would be like God, all their posterity have had pride in them, to exalt themselves one above Another:
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therefore as the Apostle hath tied all people to bee subiect to their Princes and Maiestrates,
Therefore as the Apostle hath tied all people to be Subject to their Princes and Magistrates,
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and all seruants to be subiect to their maisters, so he tyeth all wiues to be subiect to their husbands,
and all Servants to be Subject to their masters, so he tyeth all wives to be Subject to their Husbands,
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for although some women in respect of her birth may bee superiour to her husband, yet in respect of her mariage she is inferiour to him.
for although Some women in respect of her birth may be superior to her husband, yet in respect of her marriage she is inferior to him.
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And though the Scripture in other places shewes diuers other reasons to perswade, women vnto subiection,
And though the Scripture in other places shows diverse other Reasons to persuade, women unto subjection,
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namelie that the woman was made of the man, and for him, yet in this place the Apostle contents himselfe with this one reason taken from the end of their subiection, that their husbands and others who were yet Infidels, might bee wonne to the loue and better liking of religion and the word, whereby they might bee trulye wonne to God,
namely that the woman was made of the man, and for him, yet in this place the Apostle contents himself with this one reason taken from the end of their subjection, that their Husbands and Others who were yet Infidels, might be won to the love and better liking of Religion and the word, whereby they might be truly won to God,
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when they should see by dayly experience what power and vertue religion had wrought in their Christian wiues, that by nature is not found in other women,
when they should see by daily experience what power and virtue Religion had wrought in their Christian wives, that by nature is not found in other women,
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for as the bad conuersation of professors is an offence and stumbling block to Turkes and Papists,
for as the bad Conversation of professors is an offence and stumbling block to Turkes and Papists,
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so the good conuersation of Christians is a meanes to drawe them neerer religion that are without,
so the good Conversation of Christians is a means to draw them nearer Religion that Are without,
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and perticulerly to drawe an vnbeleeuing husband, as Paul saith to the Corinthians; What knowest thou whether thou shalt win thy husband:
and particularly to draw an unbelieving husband, as Paul Says to the Corinthians; What Knowest thou whither thou shalt win thy husband:
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for as she must seeke to winne her husband by words, so also by works,
for as she must seek to win her husband by words, so also by works,
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for if she shall perswade him to heare, to read, to pray, &c. which be good wordes,
for if she shall persuade him to hear, to read, to pray, etc. which be good words,
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and in the meane time be froward, snappish, disobedient, and shew foorth euill workes:
and in the mean time be froward, snappish, disobedient, and show forth evil works:
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what force haue her speeches to drawe her husband to religion, which he shall see to haue wrought no more vertue in her selfe:
what force have her Speeches to draw her husband to Religion, which he shall see to have wrought no more virtue in her self:
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therefore although it seemed to them that were Christian wiues and seruants, an vnworthy thing to bee subiect to Infidels and Idolaters,
Therefore although it seemed to them that were Christian wives and Servants, an unworthy thing to be Subject to Infidels and Idolaters,
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yet because religion doth not breake the bands of ciuil and lawfull societies and dutie (as Popish religion dooth) but confirme and strengthen them rather:
yet Because Religion does not break the bans of civil and lawful societies and duty (as Popish Religion doth) but confirm and strengthen them rather:
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therefore as the Apostle hath willed Christian people and seruants before to be subiect to their Princes and superiours,
Therefore as the Apostle hath willed Christian people and Servants before to be Subject to their Princes and superiors,
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so hee willeth Christian wiues here to be subiect to their husbandes that yet were Infidels,
so he wills Christian wives Here to be Subject to their Husbands that yet were Infidels,
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so farre as their more bounden dutye to God would suffer them, wayting when by Gods grace and their good meanes, their husbandes might become Christians.
so Far as their more bounden duty to God would suffer them, waiting when by God's grace and their good means, their Husbands might become Christians.
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And if wiues must bee subiect to their Infidell husbands, how much more must wiues bee subiect to their Christian husbands although they haue faultes that yet are much more lesser and greatly inferiour to gentleisme:
And if wives must be Subject to their Infidel Husbands, how much more must wives be Subject to their Christian Husbands although they have Faults that yet Are much more lesser and greatly inferior to gentleisme:
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therefore if this precept, that wiues should bee subiect to their husbands, who were so vnequally yoaked were of force then,
Therefore if this precept, that wives should be Subject to their Husbands, who were so unequally yoked were of force then,
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how much more is it of force now? Whose apparrelling, l•t it not be outwarde:
how much more is it of force now? Whose apparelling, l•t it not be outward:
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The Apostle hauing required a good conuersation generally, he shewes them what this behauiour that he would haue them vse is in perticuler, not costly and curious apparrell, The Apostle having required a good Conversation generally, he shows them what this behaviour that he would have them use is in particular, not costly and curious apparel,
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for that often time offends their husbandes, thorow the chargeablenesse and attendance that belonges vnto it:
for that often time offends their Husbands, thorough the chargeableness and attendance that belongs unto it:
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but hee woulde haue them moderate in their affections, reuerend in their speeches, and dutyfull in their actions,
but he would have them moderate in their affections, reverend in their Speeches, and dutiful in their actions,
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and to mooue them hereunto, he willes them to set before them the glasse and examples of holy women, especially of Sara, who in these vertues is a renouned patterne to all her daughters.
and to move them hereunto, he wills them to Set before them the glass and Examples of holy women, especially of Sarah, who in these Virtues is a renowned pattern to all her daughters.
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Not with broidred haire: He beginnes to speake of their apparrell, which shewes that we are by the fall of Adam become so ignorant, that we knowe not how to apparrell our selues,Not with broidered hair: He begins to speak of their apparel, which shows that we Are by the fallen of Adam become so ignorant, that we know not how to apparel our selves,
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as we know not how to eate and drinke nor to doe any thing well, but we must be enformed of the word of God: therefore as the saying is;
as we know not how to eat and drink nor to do any thing well, but we must be informed of the word of God: Therefore as the saying is;
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Of euill manners spring good lawes, so of the euill fashion of the people in their time, the Apostles set downe good rules touching this point,
Of evil manners spring good laws, so of the evil fashion of the people in their time, the Apostles Set down good rules touching this point,
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and although men are not exempted but also generally instructed touching apparrell, yet women are often and perticulerly dealt withall about it,
and although men Are not exempted but also generally instructed touching apparel, yet women Are often and particularly dealt withal about it,
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as appeares in the Prophesie of Esay, and other places, because that sexe is much giuen to costlinesse and curiositie this way: as one saith;
as appears in the Prophesy of Isaiah, and other places, Because that sex is much given to costliness and curiosity this Way: as one Says;
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Many things are inuented by women, that neyther nature, necessitie nor honesty doth require, and if they were so adicted thervnto that they needed restraint then when the Church was in persecution, what neede is there of this bridle nowe in the time of peace?
Many things Are invented by women, that neither nature, necessity nor honesty does require, and if they were so addicted thereunto that they needed restraint then when the Church was in persecution, what need is there of this bridle now in the time of peace?
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Some haue gathered from this place, that golde and costlye apparell is not lawfull for Christians to weare,
some have gathered from this place, that gold and costly apparel is not lawful for Christians to wear,
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but that cannot be the Apostles meaning, for then hee should crosse other places of the Scripture,
but that cannot be the Apostles meaning, for then he should cross other places of the Scripture,
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and dissent from Paul, who saith to the Corinthians; All things are yours. And to Titus; That to the pure all things are pure:
and dissent from Paul, who Says to the Corinthians; All things Are yours. And to Titus; That to the pure all things Are pure:
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and to Timothie; That euery creature of God is good, and nothing to bee refused, so it bee receiued with thankesgiuing of those that beleeue and knowe the trueth. and to Timothy; That every creature of God is good, and nothing to be refused, so it be received with thanksgiving of those that believe and know the truth.
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We read of Ioseph, of Hester, of Mordecai, and of Daniell, that did weare goulde and costlye things,
We read of Ioseph, of Esther, of Mordecai, and of Daniell, that did wear gold and costly things,
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and if they had beene euill things Joseph would haue refused them when Pharao offered them, aswell as hee did his Mistresse when shee offered her selfe to him.
and if they had been evil things Joseph would have refused them when Pharaoh offered them, aswell as he did his Mistress when she offered her self to him.
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Mordecai would haue refused them when the King offred them, aswell as he did to bowe to Haman. Daniel would haue refused them aswell as hee did the Kings meate:Mordecai would have refused them when the King offered them, aswell as he did to bow to Haman. daniel would have refused them aswell as he did the Kings meat:
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yea Sara her selfe, whose example the Apostle propounds in this Chapter, had and vsed costly apparell,
yea Sarah her self, whose Exampl the Apostle propounds in this Chapter, had and used costly apparel,
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as we may see by the Braslets and Iewels that Abrahams seruant gaue to Rebecca when he went to procure her to be Isackes wife.
as we may see by the Braslets and Jewels that Abrahams servant gave to Rebecca when he went to procure her to be Isaacs wife.
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Indeed by Adams fall we haue lost our interest in all the creatures, the worst aswell as the best,
Indeed by Adams fallen we have lost our Interest in all the creatures, the worst aswell as the best,
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but by Christ we are againe restored to the best aswell as the worste, as Paul saith to the Corinthians; All things are yours:
but by christ we Are again restored to the best aswell as the worst, as Paul Says to the Corinthians; All things Are yours:
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Therefore Christians may as lawfullye weare fine Linnen that comes from Aegipt, Veluet that comes from Naples, and the goulde that comes from Indea, as they may eate Sugar that comes from Barbary, and drinke the Wine that comes from France, for why hath God put vpon some of his creatures beauty but for vs to behold, in some creatures sweetnesse but for vs to taste,
Therefore Christians may as lawfully wear fine Linen that comes from Egypt, Velvet that comes from Naples, and the gold that comes from India, as they may eat Sugar that comes from Barbary, and drink the Wine that comes from France, for why hath God put upon Some of his creatures beauty but for us to behold, in Some creatures sweetness but for us to taste,
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and in some pleasantnesse of voyce and sound, but for vs to heare:
and in Some pleasantness of voice and found, but for us to hear:
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therefore we may haue the vse of them all, so we glorifie the creator that made them, the redeemer that restores them,
Therefore we may have the use of them all, so we Glorify the creator that made them, the redeemer that restores them,
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and the Holy-ghost who sanctifies them and doe rightly vse thē;
and the Holy ghost who Sanctifies them and do rightly use them;
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but yet the Scripture giues certaine rules and caueats for the vse of them, and as of meate, drinke,
but yet the Scripture gives certain rules and caveats for the use of them, and as of meat, drink,
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and other creatures, so of apparell, both touching the matter and the forme or manner.
and other creatures, so of apparel, both touching the matter and the Form or manner.
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Costly apparell must not be worne of all, because it agrees not with the calling of some,
Costly apparel must not be worn of all, Because it agrees not with the calling of Some,
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nor with the abilitie of others, therefore our sauiour Christ saith, those that weare soft raiment are in Kings houses, not that it may bee worne no where else but in the court,
nor with the ability of Others, Therefore our Saviour christ Says, those that wear soft raiment Are in Kings houses, not that it may be worn no where Else but in the court,
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but there yee shall be sure to finde it: If those that be of low calling weare high apparell, it must needs shew pride,
but there ye shall be sure to find it: If those that be of low calling wear high apparel, it must needs show pride,
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for there must be some difference between the Maiestrate and the subiect, between the master & the seruant, between a Iack & a Gentleman, between Joane & my Lady.
for there must be Some difference between the Magistrate and the Subject, between the master & the servant, between a Iack & a Gentleman, between Joan & my Lady.
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Againe if those of poore estate weare rich apparell, it must needs shew folly, vanity & neglect of their family,
Again if those of poor estate wear rich apparel, it must needs show folly, vanity & neglect of their family,
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for there must be some differēce between Cressus & Codrus. In the book of Martirs it is reported of one of the kings of England, who commaunded his man to buy him a paire of hoase of a marke,
for there must be Some difference between Cressus & Codrus. In the book of Martyrs it is reported of one of the Kings of England, who commanded his man to buy him a pair of hoase of a mark,
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but now a meane subiect will weare a paire of hoase of twenty marke, and euen those that be of calling and ability,
but now a mean Subject will wear a pair of hoase of twenty mark, and even those that be of calling and ability,
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though they may weare costly apparrell yet they must not weare it at all times:
though they may wear costly apparel yet they must not wear it At all times:
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for in the day of humilation commaunded to the people of Israell, or in the day of a publike fast, none might put on their best apparrell:
for in the day of humiliation commanded to the people of Israel, or in the day of a public fast, none might put on their best apparel:
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therefore it was wont to be a common fault in gentlewomen when they came to a fast, they came in the brauery and curiosity of apparrell,
Therefore it was wont to be a Common fault in gentlewomen when they Come to a fast, they Come in the bravery and curiosity of apparel,
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as if they went to a feast: and as there be some restraintes in the Sciripture touching the matter of apparrell:
as if they went to a feast: and as there be Some restraints in the Sciripture touching the matter of apparel:
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so touching the forme and fashion of it, it is forbidden men to weare womens apparrell,
so touching the Form and fashion of it, it is forbidden men to wear women's apparel,
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& women to weare mens apparrell, because it is a confusion and dangerous occasion of sinne:
& women to wear men's apparel, Because it is a confusion and dangerous occasion of sin:
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it is also forbidden both men and women, to weare strange apparrell like monsters, as many now a dayes will haue other faces or complexions, other haire,
it is also forbidden both men and women, to wear strange apparel like monsters, as many now a days will have other faces or complexions, other hair,
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and other bellies, then God hath made them:
and other bellies, then God hath made them:
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they are not content with the french Hoode, with the Italian Ruffes, with the Dutch hoase, with the Indean shooes,
they Are not content with the french Hoode, with the Italian Ruffs, with the Dutch hoase, with the Indian shoes,
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but they must haue euery day new and forraine fashions, that they are growne out of fashion.
but they must have every day new and foreign fashions, that they Are grown out of fashion.
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They doe not onely borrow the mat•er of their apparrell from diuers creatures, •s beastes, foules, fishes, wormes,
They do not only borrow the mat•er of their apparel from diverse creatures, •s beasts, fowls, Fish, worms,
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but they borrow the forme of their apparrell from diuers countries, but Paule saith: fashion not our selues like vnto this world;
but they borrow the Form of their apparel from diverse countries, but Paul Says: fashion not our selves like unto this world;
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there are no perticuler rules set downe in the Scripture for the fashion of apparrell,
there Are no particular rules Set down in the Scripture for the fashion of apparel,
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but generally the Scripture saith it must agree with com•nesse, modesty, and sobriety, a paterne whereof we must fetch from the Churches, that is from the practise of Christian, sober,
but generally the Scripture Says it must agree with com•nesse, modesty, and sobriety, a pattern whereof we must fetch from the Churches, that is from the practice of Christian, Sobrium,
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& modest persons, for in a question of womens attyring their heades, the Apostle saith:
& modest Persons, for in a question of women's attiring their Heads, the Apostle Says:
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they had no such custome as some of the Corinthias vsed, neither the churches of God:
they had no such custom as Some of the Corinthians used, neither the Churches of God:
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therefore when young women that should haue sober mindes, or ould women that haue young mindes, shall weare nothing vpon their heades but their haire,
Therefore when young women that should have Sobrium minds, or old women that have young minds, shall wear nothing upon their Heads but their hair,
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and that set vp a fore like a forehorse toppe, I meane not a little which some sober women vse,
and that Set up a before like a forehorse top, I mean not a little which Some Sobrium women use,
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but set vp a great deale ilfauoured haire and immodestly, when they shall weare monstrous vardugales which as it is saide, were inuented by a strumpet to couer a great belly, which requires more stuffe,
but Set up a great deal ilfauoured hair and immodestly, when they shall wear monstrous vardugales which as it is said, were invented by a strumpet to cover a great belly, which requires more stuff,
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and takes vp more roome in meeting then some of them are worth and worthy of:
and Takes up more room in meeting then Some of them Are worth and worthy of:
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when they be exceeding curious in their colors, & cuts, let them behold and inquire if such & such that be religious, wise, sober,
when they be exceeding curious in their colours, & cuts, let them behold and inquire if such & such that be religious, wise, Sobrium,
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and modest women go so apparrelled, and inquire why they do not, & they shal finde it is,
and modest women go so appareled, and inquire why they do not, & they shall find it is,
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because religion, sobriety, & modesty wherewith they are indewed, will not suffer them to doe so for shame,
Because Religion, sobriety, & modesty wherewith they Are endued, will not suffer them to do so for shame,
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but they that want religion and vertue, cannot iudge of the vnseemelines & vanity of these things, whose apparrelling let it not be outward, he opposes the outward apparrel, to the inward apparrell, which is the hid man of the hart, that he speakes of afterward, his meaning is not so much to condemne the outward apparrell,
but they that want Religion and virtue, cannot judge of the vnseemelines & vanity of these things, whose apparelling let it not be outward, he opposes the outward apparel, to the inward apparel, which is the hid man of the heart, that he speaks of afterwards, his meaning is not so much to condemn the outward apparel,
cc-acp pns32 cst vvb n1 cc n1, vmbx vvi pp-f dt n1 cc n1 pp-f d n2, rg-crq vvg vvb pn31 xx vbi j, pns31 vvz dt j n1, p-acp dt j n1, r-crq vbz dt j-vvn n1 pp-f dt n1, cst pns31 vvz pp-f av, po31 n1 vbz xx av av-d pc-acp vvi dt j n1,
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as to commend vnto them the inwarde apparrell:
as to commend unto them the inward apparel:
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therefore hee saith to the Christian women whose apparrell, let it not be outward but inward,
Therefore he Says to the Christian women whose apparel, let it not be outward but inward,
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as if hee shold say thinke not that your chiefe beauty and brauery standes in decking of the body,
as if he should say think not that your chief beauty and bravery Stands in decking of the body,
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but in garnishing of the minde, as our Sauiour Christ saith:
but in garnishing of the mind, as our Saviour christ Says:
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Labour not for the meate that perishes, but for the meate that indures to euerlasting life; Labour not for the meat that Perishes, but for the meat that endures to everlasting life;
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Hee forbides not labour for that, but requires the chiefe labour for the other, hee would not haue them thinke their chiefe dyet to bee the foode of the bodye,
He forbides not labour for that, but requires the chief labour for the other, he would not have them think their chief diet to be the food of the body,
pns31 vvz xx vvi p-acp d, cc-acp vvz dt j-jn n1 p-acp dt n-jn, pns31 vmd xx vhi pno32 vvi po32 j-jn n1 pc-acp vbi dt n1 pp-f dt n1,
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but the foode of the soule.
but the food of the soul.
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When our sauiour Christ bids his disciples not lay vp treasure for themselues in earth but in heauen, hee would haue men thinke that their chiefe riches is not goods,
When our Saviour christ bids his Disciples not lay up treasure for themselves in earth but in heaven, he would have men think that their chief riches is not goods,
c-crq po12 n1 np1 vvz po31 n2 xx vvi a-acp n1 p-acp px32 p-acp n1 cc-acp p-acp n1, pns31 vmd vhi n2 vvi cst po32 j-jn n2 vbz xx n2-j,
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but goodnes, so when he saith here:
but Goodness, so when he Says Here:
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Whose apparrelling let it not bee outwarde but inward, hee meanes they should not thinke the garmēts of the body,Whose apparelling let it not be outward but inward, he means they should not think the garments of the body,
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but the vertues of the minde, their chiefe ornamentes.
but the Virtues of the mind, their chief Ornament.
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When Adam & Eue fell their soules were naked aswel as their bodies, & so it is with al their posterity,
When Adam & Eue fell their Souls were naked aswell as their bodies, & so it is with all their posterity,
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as it is said in the Reuelation, the third chap. to the church of Laoditia, thou seest not how thou art miserable and naked, they were not naked in their bodyes, but in their soules.
as it is said in the Revelation, the third chap. to the Church of Laoditia, thou See not how thou art miserable and naked, they were not naked in their bodies, but in their Souls.
c-acp pn31 vbz vvn p-acp dt n1, dt ord n1 p-acp dt n1 pp-f fw-la, pns21 vv2 xx c-crq pns21 vb2r j cc j, pns32 vbdr xx j p-acp po32 n2, cc-acp p-acp po32 n2.
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As God appointed our first parentes skins to couer their bodyes, so he appointed his owne sonne,
As God appointed our First Parents skins to cover their bodies, so he appointed his own son,
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and his owne image, to couer their soules, which the scripture willes al men to put on.
and his own image, to cover their Souls, which the scripture wills all men to put on.
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Paul saith to the Romā; put on the Lord Iesus Christ, & to the Ephesiās put on the new man, which after God is created in righteousnes & true holines, Paul Says to the Romā; put on the Lord Iesus christ, & to the Ephesiās put on the new man, which After God is created in righteousness & true holiness,
np1 vvz p-acp dt np1; vvn p-acp dt n1 np1 np1, cc p-acp dt np1 vvn p-acp dt j n1, r-crq p-acp np1 vbz vvn p-acp n1 cc j n1,
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yea the soule is more naked thē the body, for there be some parts of the body that haue some comlines in thē and neede no couering,
yea the soul is more naked them the body, for there be Some parts of the body that have Some comeliness in them and need no covering,
uh dt n1 vbz av-dc j pno32 dt n1, c-acp pc-acp vbi d n2 pp-f dt n1 cst vhb d n1 p-acp pno32 cc vvb dx n-vvg,
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as the face and handes, but the soule is vncomely and naked in euery part, the vnderstanding memory, conscience, will, affection,
as the face and hands, but the soul is uncomely and naked in every part, the understanding memory, conscience, will, affection,
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and all, both of men and women, haue need to be apparrelled, regenerated and sanctified,
and all, both of men and women, have need to be appareled, regenerated and sanctified,
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therefore as when any part of the body is naked, either armes, legges, or feete, wee seeke to get apparrell for it, sleeues, hoase, shooes,
Therefore as when any part of the body is naked, either arms, legs, or feet, we seek to get apparel for it, sleeves, hoase, shoes,
av c-acp c-crq d n1 pp-f dt n1 vbz j, d n2, n2, cc n2, pns12 vvb pc-acp vvi n1 p-acp pn31, n2, n1, n2,
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so much more must we doe for the nakednes of the soule. Is any proude, seeke for the garment of humility:
so much more must we do for the nakedness of the soul. Is any proud, seek for the garment of humility:
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is any incontinent, seeke for the garment of chastity: is any couetous seeke for the garment of lyberality:
is any incontinent, seek for the garment of chastity: is any covetous seek for the garment of lyberality:
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is any malicious, seeke for the garment of charity:
is any malicious, seek for the garment of charity:
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and as the Scripture doth will vs to be moderate, and incomparison carclesse of the attire of the body,
and as the Scripture does will us to be moderate, and incomparison carclesse of the attire of the body,
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because we are too much giuen to it, so it willes vs to bee carefull, yea curious as I may say in these things of the soule, as Peter saith:
Because we Are too much given to it, so it wills us to be careful, yea curious as I may say in these things of the soul, as Peter Says:
c-acp pns12 vbr av av-d vvn p-acp pn31, av pn31 n2 pno12 pc-acp vbi j, uh j p-acp pns11 vmb vvi p-acp d n2 pp-f dt n1, c-acp np1 vvz:
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loyne moreouer to your faith vertue, & to vertue knowledge, and to knowledge temperance, and to temperance patience,
Loyne moreover to your faith virtue, & to virtue knowledge, and to knowledge temperance, and to temperance patience,
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and to patience godlinesse, and to godlinesse brotherly kindenesse, and to brotherly kindenesse loue: and to the Thessalonians, Paule willes Christians to increase more and more in them;
and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love: and to the Thessalonians, Paul wills Christians to increase more and more in them;
cc p-acp n1 n1, cc p-acp n1 av-j n1, cc p-acp j n1 n1: cc p-acp dt njp2, np1 n2 np1 pc-acp vvi av-dc cc av-dc p-acp pno32;
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but in this place the Apostle setteth downe the attire of Christian women, especially of married women,
but in this place the Apostle sets down the attire of Christian women, especially of married women,
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& shews wherin their chiefe decking shold not be, and then wherein it should bee, it must not be outward,
& shows wherein their chief decking should not be, and then wherein it should be, it must not be outward,
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for that is the manner of the Gentiles, but inward which is the manner of Christians, Dauid saith:
for that is the manner of the Gentiles, but inward which is the manner of Christians, David Says:
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The Church is all glorious within; The Church is all glorious within;
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It may be these women thought to winne their husbandes beeing Gentiles, by apparrelling themselues like the Gentiles,
It may be these women Thought to win their Husbands being Gentiles, by apparelling themselves like the Gentiles,
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but the Apostle telles them there bee other ornamentes fitter for that purpose, as weakenesse of minde, reuerend wordes,
but the Apostle tells them there be other Ornament fitter for that purpose, as weakness of mind, reverend words,
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and dutyfull workes, that is the onely attire of true Christians.
and dutiful works, that is the only attire of true Christians.
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He sets downe one particuler of outward attire, wherein their apparrelling must not be, that is broidred haire which was the fashion of the Gentiles, to let their haire which was giuen them for a couering, hāg downe plated or broidred like a horse taile,
He sets down one particular of outward attire, wherein their apparelling must not be, that is broidered hair which was the fashion of the Gentiles, to let their hair which was given them for a covering, hang down plated or broidered like a horse tail,
pns31 vvz a-acp crd j pp-f j n1, c-crq po32 vvg vmb xx vbi, cst vbz vvn n1 r-crq vbds dt n1 pp-f dt n2-j, pc-acp vvi po32 n1 r-crq vbds vvn pno32 p-acp dt n-vvg, vvi a-acp j-vvn cc vvn av-j dt n1 n1,
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and those that were ritch did spangle it with golde also;
and those that were rich did spangle it with gold also;
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now this was so vnseemly a thing for Christians, that the Apostles banished it out of all Churches,
now this was so unseemly a thing for Christians, that the Apostles banished it out of all Churches,
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as appeares in the former Epistle to the Corinthians. Now vnder this one kinde, the Apostle comprehendes all Heathenish immodesty, corrupt and curious fashions in attire,
as appears in the former Epistle to the Corinthians. Now under this one kind, the Apostle comprehends all Heathenish immodesty, corrupt and curious fashions in attire,
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when he saith whose apparrelling let it not be outward, but he would haue it inward,
when he Says whose apparelling let it not be outward, but he would have it inward,
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and he names also one part of the inward attire, or new man wherein their apparrelling must bee, that is meekenesse and quietnesse of spirite,
and he names also one part of the inward attire, or new man wherein their apparelling must be, that is meekness and quietness of Spirit,
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and vnder that he comprehendes all the rest, for there be dyuers other inwarde ornamentes besides this:
and under that he comprehends all the rest, for there be Diverse other inward Ornament beside this:
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in the fift chapter of this Epistle, he saith: Decke your selues inwardly with lowlinesse of minde;
in the fift chapter of this Epistle, he Says: Deck your selves inwardly with lowliness of mind;
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whereby it seemes some were proude of their outward apparrell, although there be no more cause for men or womē to be proude of their apparrell that is appointed to couer our nakednesse,
whereby it seems Some were proud of their outward apparel, although there be no more cause for men or women to be proud of their apparel that is appointed to cover our nakedness,
c-crq pn31 vvz d vbdr j pp-f po32 j n1, cs pc-acp vbb dx dc n1 p-acp n2 cc n2 pc-acp vbi j pp-f po32 n1 cst vbz vvn pc-acp vvi po12 n1,
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then for a theefe to be proude of the brand in his hand, that is couered with fine gloues.
then for a thief to be proud of the brand in his hand, that is covered with fine gloves.
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Paul also speaking of the attire of Christian women, names shamefastnesse, modestye, and good workes, Paul also speaking of the attire of Christian women, names shamefastness, modesty, and good works,
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and indeede euerye vertue of regeneration is a necessary ornament for Christians, but because there bee some vertues more suteable to men,
and indeed every virtue of regeneration is a necessary ornament for Christians, but Because there be Some Virtues more suitable to men,
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and some more sutable to women, hee speaking to women saith:
and Some more suitable to women, he speaking to women Says:
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Whose apparrelling let it not bee outward, but let the hid man of the heart bee vncorrupt with a meeke and quiet spirite. Whose apparelling let it not be outward, but let the hid man of the heart be uncorrupt with a meek and quiet Spirit.
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For that which settes out the body onely must not bee the attyre that Christian women doe affect,
For that which sets out the body only must not be the attire that Christian women do affect,
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but that which sets forth •he goodnesse of the minde:
but that which sets forth •he Goodness of the mind:
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now these outwarde ornamentes set not foorth the •ertue of the minde, but the vanity of •he minde,
now these outward Ornament Set not forth the •ertue of the mind, but the vanity of •he mind,
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and if these outwarde things •ee not the chiefe attyre for Christian •ues, then not for Christian widdowes •nd maides.
and if these outward things •ee not the chief attire for Christian •ues, then not for Christian widow's •nd maids.
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Turtulian seeing the women of his time too curyous in their attire, which is most incident to that sexe, sa•th• ▪ Come foorth you women hauing your •eartes filled with secresie,Tertullian seeing the women of his time too curious in their attire, which is most incident to that sex, sa•th• ▪ Come forth you women having your •eartes filled with secrecy,
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and your eyes •dorned with bashfulnesse, take to your •ares the worde of God, and tippe your •ongues with silence, put about your •eckes the yoake of Christ, haue some•hat to doe in your handes,
and your eyes •dorned with bashfulness, take to your •ares the word of God, and tip your •ongues with silence, put about your •eckes the yoke of christ, have some•hat to do in your hands,
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and fasten your •eete at home, which is a fine suite: but al•hough there be many vertues of the mind •• for women to put on,
and fasten your •eete At home, which is a fine suit: but al•hough there be many Virtues of the mind •• for women to put on,
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yet the Apostle •oth chiefly commend meekenesse, which •more comly then golde in a wife, as way•ardnes & brawling in a woman is a most •comely thing in a house.
yet the Apostle •oth chiefly commend meekness, which •more comely then gold in a wife, as way•ardnes & brawling in a woman is a most •comely thing in a house.
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Meekenesse is a grace of the spirite of God, and vertue of regeneration, wherby a • man or woman is made so staide and moderate in their affections as they can indure contrary wordes,
Meekness is a grace of the Spirit of God, and virtue of regeneration, whereby a • man or woman is made so stayed and moderate in their affections as they can endure contrary words,
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and workes, and quietly passe by vnkindlinesses & iniuries, the contrary whereto is wrath, waywardnesse, brauling and reuenge, this meekenesse our Sauiour Christ willes all Christians to learne of him. One saith;
and works, and quietly pass by vnkindlinesses & injuries, the contrary whereto is wrath, waywardness, brawling and revenge, this meekness our Saviour christ wills all Christians to Learn of him. One Says;
cc n2, cc av-jn vvi p-acp n2 cc n2, dt j-jn c-crq vbz n1, n1, j-vvg cc n1, d n1 po12 n1 np1 n2 d np1 pc-acp vvi pp-f pno31. pi vvz;
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If yee did not learne of humble men, learne of humble God.
If ye did not Learn of humble men, Learn of humble God.
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The Apostle I•mes would haue men shewe this meekenesse in receiuing the word that is the commaundementes, admonitions & reprehentions of the word of God.
The Apostle I•mes would have men show this meekness in receiving the word that is the Commandments, admonitions & reprehensions of the word of God.
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So the Apostle Peter would haue Christian wiues shew it in receiuing the commaundementes and admonitions of their husbands who were Infidels,
So the Apostle Peter would have Christian wives show it in receiving the Commandments and admonitions of their Husbands who were Infidels,
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and therefore would often peraduenture crosse them, and offer occasions to mooue them.
and Therefore would often Peradventure cross them, and offer occasions to move them.
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Now those that haue meeke mindes may liue with any man, and those that haue not wil liue quietly with no man:
Now those that have meek minds may live with any man, and those that have not will live quietly with no man:
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therfore saith Peter: Let the hid man of the heart bee decked with a meeke and quiet spirite, and then yee shall be the trimmest women in the country,
Therefore Says Peter: Let the hid man of the heart be decked with a meek and quiet Spirit, and then ye shall be the Trimmest women in the country,
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but if you want this you want your chiefe ornament, though yee haue neuer so many iewelles and aglets about you.
but if you want this you want your chief ornament, though ye have never so many Jewels and aglets about you.
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But in that the Apostle, doth call them from the desire and indeuour of these outward ornamentes, to the regard of inward vertues, it shewes what we are most adicted vnto,
But in that the Apostle, does call them from the desire and endeavour of these outward Ornament, to the regard of inward Virtues, it shows what we Are most addicted unto,
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namely to neglect our precious soules, and to prouide for our rotten bodies, gentlewomē oftē looke in a glasse of steele, to see if all be well without,
namely to neglect our precious Souls, and to provide for our rotten bodies, gentlewomen often look in a glass of steel, to see if all be well without,
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but seldome looke in the glasse of Gods worde to see if all be well within;
but seldom look in the glass of God's word to see if all be well within;
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yee shall finde them often in Sturbidge faire ▪ in the royall Exchange, in the Goldesmithes or Mercers shops,
ye shall find them often in Sturbidge fair ▪ in the royal Exchange, in the Goldsmith's or Mercers shops,
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but seldome in the Churches, they will bestow much money to procure rings iewelles and the like,
but seldom in the Churches, they will bestow much money to procure rings Jewels and the like,
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but bee at no charge to maintaine a preacher: but as when men are very worldly, it is a signe they are nothing heauenly,
but be At no charge to maintain a preacher: but as when men Are very worldly, it is a Signen they Are nothing heavenly,
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& as when men are much giuen to cerimonies, commonly they neglect the substance of religion,
& as when men Are much given to ceremonies, commonly they neglect the substance of Religion,
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so when gentlewomen are so giuen to the outward attire, they regard not the inward, they haue so many partlets, fillets, fruntlets, brastlets, that they cānot attend to the chiefe things.
so when gentlewomen Are so given to the outward attire, they regard not the inward, they have so many partlets, fillets, fruntlets, brastlets, that they cannot attend to the chief things.
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I reade of one Pando who seeing a gentlewomen curious in attyring her selfe, wept, •aying, she is more carefull to trim her body, then I am my soule.
I read of one Pando who seeing a gentlewomen curious in attiring her self, wept, •aying, she is more careful to trim her body, then I am my soul.
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But the reasons that the Apostle vses to perswade women, to preferre the ornamentes of the minde before the ornamentes of the body, are not to bee forgotten, which are three:
But the Reasons that the Apostle uses to persuade women, to prefer the Ornament of the mind before the Ornament of the body, Are not to be forgotten, which Are three:
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first, those of the body are corrupt, these of the minde are vncorrupt: secondly God doth set by these of the minde:
First, those of the body Are corrupt, these of the mind Are uncorrupt: secondly God does Set by these of the mind:
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thirdly, holy women haue thus tired thēselues, especially Sara, the mother not onely of the maides,
Thirdly, holy women have thus tired themselves, especially Sarah, the mother not only of the maids,
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but of Christian wiues also, for first when he saith: Let the hid man of the hart be vncorrupt;
but of Christian wives also, for First when he Says: Let the hid man of the heart be uncorrupt;
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he secretly implyeth, that the other attire that is outward is corrupt, as Iames saith: Your ritches are corrupt; So he saith:
he secretly Implies, that the other attire that is outward is corrupt, as James Says: Your riches Are corrupt; So he Says:
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Your garments are Moth-eaten; Now who would much affect those things that will perish, either by naturall or accidentall meanes, Your garments Are Moth-eaten; Now who would much affect those things that will perish, either by natural or accidental means,
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but vertue is vncorrupt and shall not perish, when he saith, this inward attire of meekenes before God is a thing much set by, he meanes that God cares not for the other, Dauid saith, he delights in no mans legges, much lesse in his stockings;
but virtue is uncorrupt and shall not perish, when he Says, this inward attire of meekness before God is a thing much Set by, he means that God Cares not for the other, David Says, he delights in no men legs, much less in his stockings;
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men may peraduenture esteeme the other, but God esteemes this, for God sees not as man sees, man lookes on the outward appearance, but God beholdes the hart:
men may Peradventure esteem the other, but God esteems this, for God sees not as man sees, man looks on the outward appearance, but God beholds the heart:
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now a christian must seeke to approue himselfe to God, & not so much to men:
now a christian must seek to approve himself to God, & not so much to men:
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some gentlewoman when she hath put on silke, veluet, fine linnē, feathers, gold, siluer, pearles and such braue things doth imagin that those things do much cōmend her,
Some gentlewoman when she hath put on silk, velvet, fine linen, Feathers, gold, silver, Pearls and such brave things does imagine that those things do much commend her,
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whē they do discommend her, & shew her pride, exces, wantōnes & corrupt mind, but if she haue inward vertues, especially a meeke spirit, this is before God and godly people a thing much set by,
when they do discommend her, & show her pride, excess, wantonness & corrupt mind, but if she have inward Virtues, especially a meek Spirit, this is before God and godly people a thing much Set by,
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because it is apparrell of the Lords owne making, but whē women haue such stirring affections as they wil chat and chide it out,
Because it is apparel of the lords own making, but when women have such stirring affections as they will chat and chide it out,
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when any thing is spoken or done by their husbands that they like not, God cannot abide it:
when any thing is spoken or done by their Husbands that they like not, God cannot abide it:
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therfore although infidels do in their apparrell & in al things seeke but to please men,
Therefore although Infidels do in their apparel & in all things seek but to please men,
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yet christians must seeke to please God.
yet Christians must seek to please God.
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His thi••e reason is taken from the example of holy women, as Paul in the same point refers the Corinthiās, to the example of the churches,
His thi••e reason is taken from the Exampl of holy women, as Paul in the same point refers the Corinthiās, to the Exampl of the Churches,
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& good women that then did liue, so Peter refers them the example of good women, that are dead, a record whereof they might haue in the scripture, God hath not only giuē vs rules,
& good women that then did live, so Peter refers them the Exampl of good women, that Are dead, a record whereof they might have in the scripture, God hath not only given us rules,
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but that we might be sufficiently incouraged to follow vertue, and be left without excuse,
but that we might be sufficiently encouraged to follow virtue, and be left without excuse,
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if we do not, he hath left vs examples both of men and women that haue shewed vs the way of vertue.
if we do not, he hath left us Examples both of men and women that have showed us the Way of virtue.
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Many will alledge the examples of the fathers to follow them in their vices;
Many will allege the Examples of the Father's to follow them in their vices;
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but their faultes are set downe to shew the frailty of man, that wee may take heede of them,
but their Faults Are Set down to show the frailty of man, that we may take heed of them,
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and to shew the mercy of God, that wee might learne to rise out of them, onely their vertues are set downe, that we might followe them.
and to show the mercy of God, that we might Learn to rise out of them, only their Virtues Are Set down, that we might follow them.
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Therefore when we will follow any man or woman, wee must looke the thing bee good that we follow,
Therefore when we will follow any man or woman, we must look the thing be good that we follow,
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secondly that it bee good for vs, for that may bee good in one, that is not in another,
secondly that it be good for us, for that may be good in one, that is not in Another,
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as it was a good thing in Abraham to offer his sonne in sacrifice, because he had a commaundement for it;
as it was a good thing in Abraham to offer his son in sacrifice, Because he had a Commandment for it;
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but it was euill in other that did it without warrant: thirdly wee must looke the thing be good when we doe follow it.
but it was evil in other that did it without warrant: Thirdly we must look the thing be good when we do follow it.
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The fathers did well in worshipping God, on the mountaines and highe places, but when God had erected his Temple they did euill that did so.
The Father's did well in worshipping God, on the Mountains and high places, but when God had erected his Temple they did evil that did so.
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The Papistes do much vrge the examples of the fathers, but they meane Augustine, Ierome, Barnard & those:
The Papists do much urge the Examples of the Father's, but they mean Augustine, Jerome, Barnard & those:
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but they speake not of Abraham, Isaac, Iacob and those:
but they speak not of Abraham, Isaac, Iacob and those:
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but if the authority of fathers should mooue vs, then those that are most ancient & do most deserue the name of fathers, must mooue most.
but if the Authority of Father's should move us, then those that Are most ancient & do most deserve the name of Father's, must move most.
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Againe the Papistes speake of the vertues of good men and women, to mooue vs to worship them,
Again the Papists speak of the Virtues of good men and women, to move us to worship them,
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and not to follow them, but if they be vsed to that end, they cease to bee examples, that are for immitation, and not for adoration:
and not to follow them, but if they be used to that end, they cease to be Examples, that Are for imitation, and not for adoration:
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when we speake of this or that vertue, some say these are good things if we could practise them,
when we speak of this or that virtue, Some say these Are good things if we could practise them,
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why Abraham was faithful, Ioseph was chast, Iob was patient, Ionathan was louing, the Centurion was humble, Cornelius was charitable, Sara was meeke, why should not we.
why Abraham was faithful, Ioseph was chaste, Job was patient, Ionathan was loving, the Centurion was humble, Cornelius was charitable, Sarah was meek, why should not we.
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Some will saye these were rare men and women, but they are not set downe to be wondred at, but to be followed:
some will say these were rare men and women, but they Are not Set down to be wondered At, but to be followed:
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how came they to be so excellent but by the grace of God, & the grace of God is able to make vs like them,
how Come they to be so excellent but by the grace of God, & the grace of God is able to make us like them,
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yea like God himselfe if we will vse the meane• of grace as they did:
yea like God himself if we will use the meane• of grace as they did:
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those that would be like the Saints in glory, must labour to be like them in vertue,
those that would be like the Saints in glory, must labour to be like them in virtue,
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and as in other places of Scripture, the holy Ghost commendes to vs the examples of holy men,
and as in other places of Scripture, the holy Ghost commends to us the Examples of holy men,
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so heere the Apostle commendes to vs the examples of holy women, because he speakes to women,
so Here the Apostle commends to us the Examples of holy women, Because he speaks to women,
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and if any should desire a perticuler instance, he meanes Sara, because shee was one of the most excellent,
and if any should desire a particular instance, he means Sarah, Because she was one of the most excellent,
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and yet she was not alone, but there were many other like her in this, that are gone before,
and yet she was not alone, but there were many other like her in this, that Are gone before,
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and so must those that followe after:
and so must those that follow After:
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Therefore hauing spoken of the inward vertues of the minde, as the most excellent ornamentes of Christian women, especiallye meekenesse, and quietnesse of spirit, which they had some want of,
Therefore having spoken of the inward Virtues of the mind, as the most excellent Ornament of Christian women, especially meekness, and quietness of Spirit, which they had Some want of,
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and stood in most need of, being yoaked with Infidels, he saith after this maner, Holy women tyred themselues as Sara, wee haue a prouerbe, that which is farre fetcht and deere bought is good for Ladyes, who care not for common things,
and stood in most need of, being yoked with Infidels, he Says After this manner, Holy women tired themselves as Sarah, we have a proverb, that which is Far fetched and deer bought is good for Ladies, who care not for Common things,
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then let them labour for these vertues which are farre fetcht in respect of time foure thousand yeares agoe,
then let them labour for these Virtues which Are Far fetched in respect of time foure thousand Years ago,
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and in respect of place, they come from heauen, and from the holy land, and as it is farre fetcht,
and in respect of place, they come from heaven, and from the holy land, and as it is Far fetched,
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so it is •ee•e bought, it will cost some iourneyes to Sermons, some prayers in your chambers, some denying of your willes,
so it is •ee•e bought, it will cost Some journeys to Sermons, Some Prayers in your chambers, Some denying of your wills,
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yea it was not onely worne of a great woman, but it is so fine and precious a suite, that it is neuer the worse for the wearing, it will serue not onely the mother,
yea it was not only worn of a great woman, but it is so fine and precious a suit, that it is never the Worse for the wearing, it will serve not only the mother,
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but also the daughters, it is as good nowe as it was a thousand yeare agoe.
but also the daughters, it is as good now as it was a thousand year ago.
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The fashion that the Apostle would haue Christian women to followe, is an olde fashion, Gentlewomen are euer seeking newe fashions,
The fashion that the Apostle would have Christian women to follow, is an old fashion, Gentlewomen Are ever seeking new fashions,
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but saith the Apostle, Apparrell your selues with that that Sara did, and rest in it, there is no better.
but Says the Apostle, Apparel your selves with that that Sarah did, and rest in it, there is no better.
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If Besuliel and Saholiab were here they cannot worke and imbroyder so excellent and exquisite an ornament for you as this is. If Besuliel and Saholiab were Here they cannot work and imbroyder so excellent and exquisite an ornament for you as this is.
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Many women will keepe a thing that was their Mothers, and weare it on high dayes,
Many women will keep a thing that was their Mother's, and wear it on high days,
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then make you much of Saras at•yre, that will teach you lesse to esteeme and rightly to vse outwarde and corporall things both for the belly and the backe, especially make much of this Iewell of meekenesse, that will fashion you to beare iniuries without falling into extremities,
then make you much of Saras at•yre, that will teach you less to esteem and rightly to use outward and corporal things both for the belly and the back, especially make much of this Jewel of meekness, that will fashion you to bear injuries without falling into extremities,
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and I warrant you your gowne will sitte neuer the worse on your backe, but you shall seeme to them that can iudge, a more goodlye woman then nature hath made any.
and I warrant you your gown will sit never the Worse on your back, but you shall seem to them that can judge, a more goodly woman then nature hath made any.
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After this manner saith Peter did holy women attire themselues, prophane women indeed as Jesabell who painted her face and trimmed her selfe that shee might take Iehu in her loue,
After this manner Says Peter did holy women attire themselves, profane women indeed as Jezebel who painted her face and trimmed her self that she might take Iehu in her love,
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and those that Esay speakes of haue onely looked to the outwarde attyre, and not regarded the graces of God,
and those that Isaiah speaks of have only looked to the outward attire, and not regarded the graces of God,
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but holy women as Sara haue principally respected the beautifying of their mindes.
but holy women as Sarah have principally respected the beautifying of their minds.
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If any shall obiect Sara had outwarde Iewels and costlye things, it is true, so may her daughters according as their calling and habilitie will suffer,
If any shall Object Sarah had outward Jewels and costly things, it is true, so may her daughters according as their calling and hability will suffer,
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but shee did not accounte those thinges for her most necessary, comely, and chiefe ornamentes, good women whatsoeuer outward ornamentes they weare, they thinke themselues naked if they want grace to doe the duties of good Christians to God, of good women to their neighbours,
but she did not account those things for her most necessary, comely, and chief Ornament, good women whatsoever outward Ornament they wear, they think themselves naked if they want grace to do the duties of good Christians to God, of good women to their neighbours,
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and of good wiues to their husbandes.
and of good wives to their Husbands.
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Some women that set their mindes of gewgawes, when they would defend any foolish or monstrous attire, they say it is the fashion, it may be the fashion of Heathen and prophane women but the daughters of Sara must looke to the fashion of holy women.
some women that Set their minds of gewgaws, when they would defend any foolish or monstrous attire, they say it is the fashion, it may be the fashion of Heathen and profane women but the daughters of Sarah must look to the fashion of holy women.
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The want of religion in many women is seene in their apparrell, their harts being as hollow as their verdugales, their mindes being as light as their feathers,
The want of Religion in many women is seen in their apparel, their hearts being as hollow as their verdugales, their minds being as Light as their Feathers,
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and their thoughtes as changeable as their fashions, Peter hauing praised, and pressed this garment of meekenes, he saith:
and their thoughts as changeable as their fashions, Peter having praised, and pressed this garment of meekness, he Says:
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Holy women and Sara did weare it, and it made all the rest the more comely,
Holy women and Sarah did wear it, and it made all the rest the more comely,
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for it made them subiect to their husbandes, as Sara obayed her husband and called him sir:
for it made them Subject to their Husbands, as Sarah obeyed her husband and called him sir:
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the wante of meekenesse hinders subiection, for the wordes of the mouth and workes of the handes, followe the motions of the minde,
the want of meekness hinders subjection, for the words of the Mouth and works of the hands, follow the motions of the mind,
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if the affections bee disordred, thereof growes disordred wordes and •ctious.
if the affections be disordered, thereof grows disordered words and •ctious.
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Sara beeing s•nctyfied and •neekened by the grace of God, vsed reue•end wordes to her husband,Sarah being s•nctyfied and •neekened by the grace of God, used reue•end words to her husband,
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and called •im Lord or sir, shewing herselfe to be his •feriour and not Will, Dicke & the like,
and called •im Lord or sir, showing herself to be his •feriour and not Will, Dick & the like,
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as many doe, speaking to their husbandes as to their kitchinboyes, and as she vsed reue•end speeches,
as many do, speaking to their Husbands as to their kitchinboyes, and as she used reue•end Speeches,
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so actions, she obeyed him •s we may see in Genesis, when her husband commaunded her to prouide meate for the Angels.
so actions, she obeyed him •s we may see in Genesis, when her husband commanded her to provide meat for the Angels.
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We vse to say when any doe a thing that belonges to their calling, their coate sits neuer the worse to their backe,
We use to say when any do a thing that belongs to their calling, their coat sits never the Worse to their back,
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so when a woman shall doe a necessary or indifferent thing at the commaundement of her husband,
so when a woman shall do a necessary or indifferent thing At the Commandment of her husband,
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though she be in her Sunday robes it is nothing vncomely, but makes it seeme the more holyday like,
though she be in her Sunday robes it is nothing uncomely, but makes it seem the more holiday like,
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but I meane not to stand vpon the duties of wiues to their husbandes, seeing my purpose was chiefly to teach Gentlew•men perticulerly in the matter of attire,
but I mean not to stand upon the duties of wives to their Husbands, seeing my purpose was chiefly to teach Gentlew•men particularly in the matter of attire,
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and not all women generally in other behauiour.
and not all women generally in other behaviour.
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Now as these that heare sermons vse to say, that was a good lesson for such a one,
Now as these that hear Sermons use to say, that was a good Lesson for such a one,
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so men like well to haue women taught their duties, but not to heare of their owne:
so men like well to have women taught their duties, but not to hear of their own:
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therefore though I omit it, the Scripture doth speake of it, and others haue written it,
Therefore though I omit it, the Scripture does speak of it, and Others have written it,
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and the Apostle Peter also after in this Chapter doth shew what bee the duties of men aswell as of women;
and the Apostle Peter also After in this Chapter does show what be the duties of men aswell as of women;
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Husbands (saith he) dwel with your wiues as men of knowledge, that is ▪ know what you must yeeld to them aswell as what yee may require of them:Husbands (Says he) dwell with your wives as men of knowledge, that is ▪ know what you must yield to them aswell as what ye may require of them:
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therefore if your wife bee ignorant you must teach her, as Paul saith;
Therefore if your wife be ignorant you must teach her, as Paul Says;
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Women must learne of their husbands, if she offend admonish her as Iacob did Rachell, if she be heauie you must comfort her as El•anah did Hanna, if shee bee weake you must beare with her: Women must Learn of their Husbands, if she offend admonish her as Iacob did Rachel, if she be heavy you must Comfort her as El•anah did Hannah, if she be weak you must bear with her:
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and Peter saith after, If shee giue good counsell you must hearken to her.
and Peter Says After, If she give good counsel you must harken to her.
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As God said to Abraham; Hearken to thy wife, who said, cast out the bond-woman and her sonne.
As God said to Abraham; Harken to thy wife, who said, cast out the bondwoman and her son.
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God giue both husbands and wiues wisedome, loue, meekenesse, and all inward graces, that they may shew forth outward goodnesse.
God give both Husbands and wives Wisdom, love, meekness, and all inward graces, that they may show forth outward Goodness.
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¶ A caueat for craftesmen and Clothiers. IAMES. 5. 1. Goe to now yee ritch men, howle and weepe for the miseries that shall come vpon you.
¶ A caveat for craftsmen and Clothiers. JAMES. 5. 1. Go to now ye rich men, howl and weep for the misery's that shall come upon you.
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2. Your riches are corrupt and your garments are moth-eaten.
2. Your riches Are corrupt and your garments Are moth-eaten.
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3. Your goulde and siluer is cankered and the rust of them shall be a witnesse against you,
3. Your gold and silver is cankered and the rust of them shall be a witness against you,
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and shall eate your flesh as it were fire, yee haue heaped vp treasures for the last dayes.
and shall eat your Flesh as it were fire, ye have heaped up treasures for the last days.
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4. Behold the hire of the labourers which haue reaped your fieldes, which is of you kept back by fraude, cryeth,
4. Behold the hire of the labourers which have reaped your fields, which is of you kept back by fraud, Cries,
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and the cryes of them which haue reaped are entred into the eares of the Lorde of hoastes.
and the cries of them which have reaped Are entered into the ears of the Lord of hosts.
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THis Epistle was written to all the Iewes that professed Christ and the Gospell, among whom as it is in all Churches, their were some that rested in an outward profession,
THis Epistle was written to all the Iewes that professed christ and the Gospel, among whom as it is in all Churches, their were Some that rested in an outward profession,
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and neglected a good conscience and conuersation, as yee may see in the former chapters.
and neglected a good conscience and Conversation, as ye may see in the former Chapters.
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Those which were such hipocrites among them, that the Apostle dealeth against were specially rich mē,
Those which were such Hypocrites among them, that the Apostle deals against were specially rich men,
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for although it may be there were some poore amōg thē that were bad enough as it is euery where,
for although it may be there were Some poor among them that were bad enough as it is every where,
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yet the Apostle saw speciall cause to inuay against the ritch: for in the second chapter he speakes for the poore;
yet the Apostle saw special cause to inuay against the rich: for in the second chapter he speaks for the poor;
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Hath not God saith he, chosen the poore of this worlde that they should be ritch in faith. And speaketh against the rich;
Hath not God Says he, chosen the poor of this world that they should be rich in faith. And speaks against the rich;
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Doe not the ritch oppresse you by tirannie saith he, and in this chapter he saith, The ritch men howle and weepe for the misery that shall come vpon you, the labourers wages that you keepe backe by fraude, cryeth against you,
Do not the rich oppress you by tyranny Says he, and in this chapter he Says, The rich men howl and weep for the misery that shall come upon you, the labourers wages that you keep back by fraud, Cries against you,
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and in the 7. verse he speakes to the poore, and •aith:
and in the 7. verse he speaks to the poor, and •aith:
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Be patient therfore brethren till the comming of the Lord, which dealing of the Apostle, I would haue an answere •o their accusation, who chalenge the Minister for speaking so much against the ••ch,
Be patient Therefore brothers till the coming of the Lord, which dealing of the Apostle, I would have an answer •o their accusation, who challenge the Minister for speaking so much against the ••ch,
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and so little against the poore;
and so little against the poor;
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reade •he Scripture, and yee shall finde the ritch •eprooued tenne times to the other once, •he reason is because they are most faulty,
read •he Scripture, and ye shall find the rich •eprooued tenne times to the other once, •he reason is Because they Are most faulty,
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and the reason of that is as I take it, because most corporall discipline is vsed against the poore,
and the reason of that is as I take it, Because most corporal discipline is used against the poor,
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and therefore most spirituall discipline had neede to be vsed against the other. Hee hath in the former Chapters exhorted these ritch men to repentance:
and Therefore most spiritual discipline had need to be used against the other. He hath in the former Chapters exhorted these rich men to Repentance:
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Nowe hee commeth to threaten them with Gods iudgementes, saying:
Now he comes to threaten them with God's Judgments, saying:
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Goe to you ritch m•n weepe and howle for the misery that shall come vpon you ▪ &c. Go to you rich m•n weep and howl for the misery that shall come upon you ▪ etc.
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Some may aske if the Apostle doth condemne ritches, or if he doth meane all ritch men, I answere, no,
some may ask if the Apostle does condemn riches, or if he does mean all rich men, I answer, no,
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for ritches beeing gotten by good meanes are the blessing of God, and there haue bin diuers good ritch men,
for riches being got by good means Are the blessing of God, and there have been diverse good rich men,
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as Abraham, Iob, and others, and no doubt there were some good among these people,
as Abraham, Job, and Others, and no doubt there were Some good among these people,
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but the Text shewes that hee speakes of such ritch men as got their ritches euill,
but the Text shows that he speaks of such rich men as god their riches evil,
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and vsed them not well, and yet they did laugh, as appeares in the fourth Chapter,
and used them not well, and yet they did laugh, as appears in the fourth Chapter,
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but he telles them heere there is cause of weeping.
but he tells them Here there is cause of weeping.
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There was cause they should weepe for their sinnes, because they abused their riches, letting them rust and Motheate,
There was cause they should weep for their Sins, Because they abused their riches, letting them rust and Movement,
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when the poore had neede of them, and because they defrauded and oppressed the poore, yea because they killed the iust, letting them starue for hunger and colde:
when the poor had need of them, and Because they defrauded and oppressed the poor, yea Because they killed the just, letting them starve for hunger and cold:
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but because they were hardned in their sinnes, he willes them to weepe for their miseries, not for the miseries they were presently in,
but Because they were hardened in their Sins, he wills them to weep for their misery's, not for the misery's they were presently in,
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for they now wallowed in wealth:
for they now wallowed in wealth:
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But for the miserie that should come on them, when they should giue account how they had vsed their talent,
But for the misery that should come on them, when they should give account how they had used their talon,
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as yee may see in the example of the vnprofitable seruant, and in the example of the ritch glutton.
as ye may see in the Exampl of the unprofitable servant, and in the Exampl of the rich glutton.
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It were a merry worlde if it might goe alwayes with such men as it dooth now,
It were a merry world if it might go always with such men as it doth now,
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but they shall change a coppy as wee saye.
but they shall change a copy as we say.
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Now because these men were secure, and thought of no afterclappes he calles them to consider their misery in time to come,
Now Because these men were secure, and Thought of no afterclappes he calls them to Consider their misery in time to come,
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for where sinne goes before, if repentance comes not in the middest, distruction shalbe the end.
for where sin Goes before, if Repentance comes not in the midst, destruction shall the end.
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Where hee biddes them howle, the worde importes such a lamentation as arises from the certaine expectation of the iudgement of God,
Where he bids them howl, the word imports such a lamentation as arises from the certain expectation of the judgement of God,
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as it is saide of Esay when hee sawe himselfe depriued both of the birth-right and blessing, hee cryed with a bitter crye out of measure.
as it is said of Isaiah when he saw himself deprived both of the birthright and blessing, he cried with a bitter cry out of measure.
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It seemes strange to some, that a man that is hayle in his bodye, hath money in his purse, many suites of rayment to his backe,
It seems strange to Some, that a man that is hail in his body, hath money in his purse, many suits of raiment to his back,
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and diuers dishes of meate on his table, and not a few poore men at commandement, should be bidden howle, but if such •one knew himself to be spiritually poore, blinde, naked,
and diverse Dishes of meat on his table, and not a few poor men At Commandment, should be bidden howl, but if such •one knew himself to be spiritually poor, blind, naked,
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and miserable, one that God is angry withall, and the diuill hath a commission to carry to hell, it would quaile his courage, coole his porridge,
and miserable, one that God is angry withal, and the Devil hath a commission to carry to hell, it would quail his courage, cool his porridge,
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and make him •end his cloathes.
and make him •end his clothes.
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Tour ritches are corrupt: Now the Apostle shewes the cause why such great miserie should come vpon them,Tour riches Are corrupt: Now the Apostle shows the cause why such great misery should come upon them,
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because they did couetously heape vp ritches, and niggardly keepe them, rather suffering the poore to perish,
Because they did covetously heap up riches, and niggardly keep them, rather suffering the poor to perish,
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then to bestow them vpon their needy brethren. Some haue Golde (as they will saye,) haue seene no Sunne thus long,
then to bestow them upon their needy brothers. some have Gold (as they will say,) have seen no Sun thus long,
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yet rather then they will change a peece of Golde the poore shall starue, they haue thus many gownes,
yet rather then they will change a piece of Gold the poor shall starve, they have thus many gowns,
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and thus many paire of sheetes, but rather then they will depart with any of them, the poore shall goe and lie naked,
and thus many pair of sheets, but rather then they will depart with any of them, the poor shall go and lie naked,
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and when they haue filled their bagges with golde, and their chestes with rayment, yet their hartes are not full. Salomon saith:
and when they have filled their bags with gold, and their chests with raiment, yet their hearts Are not full. Solomon Says:
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He that coueteth siluer shall not be satisfied with siluer; He that covets silver shall not be satisfied with silver;
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and therefore will rather fill more bagges and cofers, then empty any to fill the poores bellies. One saith:
and Therefore will rather fill more bags and coffers, then empty any to fill the poors bellies. One Says:
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The ritch man in the Gospel that said he would make his barnes bigger, he had barnes ennough before if he would haue seene it, for saith he:
The rich man in the Gospel that said he would make his Barns bigger, he had Barns enough before if he would have seen it, for Says he:
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the bellies of the poore are the barnes of the ritch. In that he saith:
the bellies of the poor Are the Barns of the rich. In that he Says:
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Your ritches are corrupt, it shewes the nature of these outwarde things that they are subiect to perishing, as our Sauiour Christ saith:Your riches Are corrupt, it shows the nature of these outward things that they Are Subject to perishing, as our Saviour christ Says:
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They are subiect to rust, Mothes & theeues; They Are Subject to rust, Moths & thieves;
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& therfore counsels to lay vp a beter treasure, whē he saith, these things shall be a witnesse against them, hee meaneth the abusing of their ritches, shalbe laide to their charge,
& Therefore Counsels to lay up a beter treasure, when he Says, these things shall be a witness against them, he means the abusing of their riches, shall laid to their charge,
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as we see in Mathew, when Christ saith: It shall be saide to such men, when I was hungry, yee fed me not,
as we see in Matthew, when christ Says: It shall be said to such men, when I was hungry, ye fed me not,
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when I was naked yee clothed me not: therefore goe yee cursed into euerlasting fire. when I was naked ye clothed me not: Therefore go ye cursed into everlasting fire.
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Some may thinke themselues without danger of this threatning, because they let not their golde and garmentes rust and Moth-eate for they put foorth their money and haue little in their purse, they haue but one suite of apparrell to their backe:
some may think themselves without danger of this threatening, Because they let not their gold and garments rust and Movement for they put forth their money and have little in their purse, they have but one suit of apparel to their back:
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but though they put foorth their mony, if they put it not foorth to that vse they should,
but though they put forth their money, if they put it not forth to that use they should,
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if their garmentes perish not for want of wearing, if the poore perish for wante of clothing it is all one,
if their garments perish not for want of wearing, if the poor perish for want of clothing it is all one,
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if men vse not their ritches rightly, they shall accuse them iustly. Yee haue heaped vp treasures for the last dayes.
if men use not their riches rightly, they shall accuse them justly. Ye have heaped up treasures for the last days.
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This is the vanity of worldly men, they thinke their ritches shall serue them and continue till the worldes ende,
This is the vanity of worldly men, they think their riches shall serve them and continue till the world's end,
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but though theeues and wormes should not consume them; yet they will perish of themselues before that daye:
but though thieves and worms should not consume them; yet they will perish of themselves before that day:
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therefore in the first Chapter hee hath compared ritches, to Grasse, and although men knowe in iudgement they are vncertaine,
Therefore in the First Chapter he hath compared riches, to Grass, and although men know in judgement they Are uncertain,
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yet their affection, and practise is as their should bee no ende of them, and although manye will confesse themselues to bee mortall,
yet their affection, and practice is as their should be no end of them, and although many will confess themselves to be Mortal,
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yet they will liue and deale as if they should neuer dye.
yet they will live and deal as if they should never die.
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In the example of the ritch man, that built his barnes bigger, and saide to his soule take thyne ease,
In the Exampl of the rich man, that built his Barns bigger, and said to his soul take thine ease,
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for thou hast foode laide vp for many yeares, wee may see the mindes and manners of other men.
for thou hast food laid up for many Years, we may see the minds and manners of other men.
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Beholde the hire of the labourer, &c. This now was their fault the greatnesse wherof doth shew what great misery shall come vpon them, this word beholde is not vsed,Behold the hire of the labourer, etc. This now was their fault the greatness whereof does show what great misery shall come upon them, this word behold is not used,
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but when some great and strange thing is spoken of:
but when Some great and strange thing is spoken of:
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therefore because it is a thing monstrous and strange, that any should be so voyde of religion and humainty as to defraude the poore of their wages, he saith beholde, they did not onely not relieue the poore with their superfluous garmentes,
Therefore Because it is a thing monstrous and strange, that any should be so void of Religion and humainty as to defraud the poor of their wages, he Says behold, they did not only not relieve the poor with their superfluous garments,
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but they did defraude and oppresse the poore, to increase their wealth and augment their wardrop,
but they did defraud and oppress the poor, to increase their wealth and augment their wardrobe,
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but this is an euill expresly forbidden in the law •in Leuiticus it is said, thou shalt not doe thy neighbour wrong, nor rob him; and presently he addeth:
but this is an evil expressly forbidden in the law •in Leviticus it is said, thou shalt not do thy neighbour wrong, nor rob him; and presently he adds:
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The workemans hire shall not abide with thee vntill the morning; In Deutronomie it is saide:The workman's hire shall not abide with thee until the morning; In Deuteronomy it is said:
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Thou shalt not oppresse an hired seruant, but thou shalt giue him his hire for his day: Thou shalt not oppress an hired servant, but thou shalt give him his hire for his day:
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neither shall the Sunne goe downe vpon it, for he is poore, and therewith fastaineth his life,
neither shall the Sun go down upon it, for he is poor, and therewith fastaineth his life,
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least he cry against thee to the Lord, and it be sinne vnto thee; Yet this hath beene a common sinne in al ages, according to the prouerbe;lest he cry against thee to the Lord, and it be sin unto thee; Yet this hath been a Common sin in all ages, according to the proverb;
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where the stile is lowe men soone goe ouer, and as it was a common sinne among the people,
where the style is low men soon go over, and as it was a Common sin among the people,
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so it was commonly reprooued & threatned among the Prophetes.
so it was commonly reproved & threatened among the prophets.
av pn31 vbds av-j vvn cc vvd p-acp dt n2.
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Ieremie saithe, Woe vnto him that buildeth a house by vnrighteousnes, be vseth his neighbour without wages, Ieremie Saith, Woe unto him that builds a house by unrighteousness, be uses his neighbour without wages,
np1 vvz, n1 p-acp pno31 cst vvz dt n1 p-acp n1, vbb vvz po31 n1 p-acp n2,
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and giueth him not for his worke. Amos saith;and gives him not for his work. Amos Says;
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Heare this O yee that swallowe vp the poore, that ye may make the needy of the land to faile; Hear this Oh ye that swallow up the poor, that you may make the needy of the land to fail;
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saying when will the new Moone be gone, &c. That we may buy the poore for siluer,
saying when will the new Moon be gone, etc. That we may buy the poor for silver,
vvg c-crq vmb dt j n1 vbi vvn, av cst pns12 vmb vvi dt j p-acp n1,
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and the needy for shooes, the Lorde hath sworne by the excellency of Iacob, I will neuer forget their workes. Mathew saith:
and the needy for shoes, the Lord hath sworn by the excellency of Iacob, I will never forget their works. Matthew Says:
cc dt j p-acp n2, dt n1 vhz vvn p-acp dt n1 pp-f np1, pns11 vmb av-x vvi po32 n2. np1 vvz:
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The Lorde wilbe a swift witnesse against them that wrongfully keepe backe the hirelings wages, and vexe the widow and fatherlesse; The Lord will a swift witness against them that wrongfully keep back the hirelings wages, and vex the widow and fatherless;
dt n1 vmb|vbi dt j vvi p-acp pno32 cst av-j vvi av dt n2 n2, cc vvi dt n1 cc j;
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and this sinne of oppressing and defrauding the poore, was not onely commited and reprooued in the time of the Prophets but of the Apostles,
and this sin of oppressing and defrauding the poor, was not only committed and reproved in the time of the prophets but of the Apostles,
cc d n1 pp-f vvg cc vvg dt j, vbds xx av-j vvn cc vvn p-acp dt n1 pp-f dt n2 p-acp pp-f dt n2,
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as wee may see in the former Epistle to the Thessalonians, where the Apostle willes them not to defraude one another,
as we may see in the former Epistle to the Thessalonians, where the Apostle wills them not to defraud one Another,
c-acp pns12 vmb vvi p-acp dt j n1 p-acp dt njp2, c-crq dt n1 n2 pno32 xx p-acp n1 pi j-jn,
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for God is an auenger of all such things, and as it appeareth by these wordes of Iames: The labourers wages that is by you kept backe by fraude cryeth against you, therefore woe be vnto you.
for God is an avenger of all such things, and as it appears by these words of James: The labourers wages that is by you kept back by fraud Cries against you, Therefore woe be unto you.
c-acp np1 vbz dt n1 pp-f d d n2, cc c-acp pn31 vvz p-acp d n2 pp-f np1: dt ng1 n2 cst vbz p-acp pn22 vvd av p-acp n1 vvz p-acp pn22, av n1 vbb p-acp pn22.
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As then ritch men defrauded those poore that wrought in their fields, so now they defraude those poore that worke in their shops;
As then rich men defrauded those poor that wrought in their fields, so now they defraud those poor that work in their shops;
c-acp av j n2 vvd d j cst vvd p-acp po32 n2, av av pns32 n1 d j cst vvb p-acp po32 n2;
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as this vice was then in husbandmen and occupyers of land, so it is now in tradesmen and makers of cloath.
as this vice was then in husbandmen and occupyers of land, so it is now in Tradesmen and makers of cloth.
c-acp d n1 vbds av p-acp n2 cc vvz pp-f n1, av pn31 vbz av p-acp n2 cc n2 pp-f n1.
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The poore are defrauded of their wages diuers wayes. 1. When ritch men giue the poore nothing for their worke.
The poor Are defrauded of their wages diverse ways. 1. When rich men give the poor nothing for their work.
dt j vbr vvd pp-f po32 n2 j n2. crd c-crq j n2 vvb dt j pi2 p-acp po32 n1.
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2. When they giue not the poore sufficient wages, but will haue them doe two penny-worth or three halfe-penny-worth for a penny;
2. When they give not the poor sufficient wages, but will have them do two pennyworth or three halfe-penny-worth for a penny;
crd c-crq pns32 vvb xx dt j j n2, cc-acp vmb vhi pno32 vdb crd n1 cc crd n1 p-acp dt n1;
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as Jacob when he had serued for faire Rahel, hee was rewarded with bleare-eyed Leah.
as Jacob when he had served for fair Rachel, he was rewarded with blear-eyed Leah.
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3. When they change the wages of the poore, giuing them not the same but worse, not money but bad or deare commodities.
3. When they change the wages of the poor, giving them not the same but Worse, not money but bad or deer commodities.
crd c-crq pns32 vvb dt n2 pp-f dt j, vvg pno32 xx dt d p-acp jc, xx n1 p-acp j cc j-jn n2.
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4. When they keepe poore mens wages long in their handes, or longer then they should to their owne aduantage,
4. When they keep poor men's wages long in their hands, or longer then they should to their own advantage,
crd c-crq pns32 vvb j ng2 n2 av-j p-acp po32 n2, cc av-jc cs pns32 vmd p-acp po32 d n1,
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and the poores disaduantage all these wayes, not onely some other ritch men, but Clothiers doe defraude the poore at this day:
and the poors disadvantage all these ways, not only Some other rich men, but Clothiers do defraud the poor At this day:
cc dt ng2-j n1 d d n2, xx av-j d j-jn j n2, cc-acp n2 vdb n1 dt j p-acp d n1:
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some haue many an houres worke for nothing:
Some have many an hours work for nothing:
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some doe change their wages, and paye them with bad or deare commodities, some doe keepe their money long in their handes and driue them to extremities, the most of them, I feare all, doe giue the poore too little wages for their worke.
Some do change their wages, and pay them with bad or deer commodities, Some do keep their money long in their hands and driven them to extremities, the most of them, I Fear all, do give the poor too little wages for their work.
d vdb vvi po32 n2, cc vvi pno32 p-acp j cc j-jn n2, d vdb vvi po32 n1 av-j p-acp po32 n2 cc vvi pno32 p-acp n2, dt ds pp-f pno32, pns11 vvb d, vdb vvi dt j av j n2 p-acp po32 n1.
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There bee three rules of equity, that are respected in giuing of wages. 1 The first our Sauiour Christ himselfe speakes of, saying:
There be three rules of equity, that Are respected in giving of wages. 1 The First our Saviour christ himself speaks of, saying:
pc-acp vbi crd n2 pp-f n1, cst vbr vvn p-acp vvg pp-f n2. vvd dt ord po12 n1 np1 px31 vvz a-acp, vvg:
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Whatsoeur yee would that men should doe to you, euen so doe yee to them. 2 The second is that the Apostle Paul speakes of: Whatsoeur ye would that men should do to you, even so do ye to them. 2 The second is that the Apostle Paul speaks of:
np1 pn22 vmd d n2 vmd vdi p-acp pn22, av av vdb pn22 p-acp pno32. crd dt ord vbz d dt n1 np1 vvz pp-f:
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Let him that stole steale no more, but let him labour with his handes, the thing that is good, that he may eate his own bread and giue to him that needeth or that cannot labour. Let him that stole steal no more, but let him labour with his hands, the thing that is good, that he may eat his own bred and give to him that needs or that cannot labour.
vvb pno31 cst vvd vvi av-dx av-dc, p-acp vvb pno31 n1 p-acp po31 n2, dt n1 cst vbz j, cst pns31 vmb vvi po31 d n1 cc vvi p-acp pno31 cst vvz cc d vmbx vvi.
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3 The third rule is that common rule of equity, that not onely religion hath taught Christians,
3 The third Rule is that Common Rule of equity, that not only Religion hath taught Christians,
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but that the light of nature hath taught men of all other trades.
but that the Light of nature hath taught men of all other trades.
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First let vs see the equity of these rules that wee may iudge whether we be bound to them or no,
First let us see the equity of these rules that we may judge whither we be bound to them or not,
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and then see if we be ruled by them. For the first, it is our Sauiour Christes owne rule, who hauing interpreted the lawe,
and then see if we be ruled by them. For the First, it is our Saviour Christ's own Rule, who having interpreted the law,
cc av vvb cs pns12 vbb vvn p-acp pno32. p-acp dt ord, pn31 vbz po12 n1 npg1 d n1, r-crq vhg vvn dt n1,
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and prescribed many duties of righteousnesse in perticuler, he sets downe this generall rule, whatsoeuer yee would by the light of nature, not by the corruption of nature,
and prescribed many duties of righteousness in particular, he sets down this general Rule, whatsoever ye would by the Light of nature, not by the corruption of nature,
cc vvn d n2 pp-f n1 p-acp j, pns31 vvz a-acp d j n1, r-crq pn22 vmd p-acp dt n1 pp-f n1, xx p-acp dt n1 pp-f n1,
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for so thorow a corrupt affection, and when he is in a temptation, some man at some time would haue another to kill him as Saul, and some man thorow a corrupt affection would haue another too much to respect him,
for so thorough a corrupt affection, and when he is in a temptation, Some man At Some time would have Another to kill him as Saul, and Some man thorough a corrupt affection would have Another too much to respect him,
c-acp av p-acp dt j n1, cc c-crq pns31 vbz p-acp dt n1, d n1 p-acp d n1 vmd vhi j-jn pc-acp vvi pno31 p-acp np1, cc d n1 p-acp dt j n1 vmd vhi j-jn av av-d pc-acp vvi pno31,
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as the sonnes of Zebedeus: but whatsoeuer yee would by the light of nature, whereby a man doth desire any thing that is fitte for him to desire,
as the Sons of Zebedee: but whatsoever ye would by the Light of nature, whereby a man does desire any thing that is fit for him to desire,
c-acp dt n2 pp-f np1: cc-acp r-crq pn22 vmd p-acp dt n1 pp-f n1, c-crq dt n1 vdz vvi d n1 cst vbz n1 p-acp pno31 pc-acp vvi,
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and that is fitte another man should doe to him, euen so doe you to another:
and that is fit Another man should do to him, even so do you to Another:
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as if our Sauiour Christ should say;
as if our Saviour christ should say;
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Wouldest thou if thou wert poore haue another to releeue thee? then thou that art ritch releeue the poore:
Wouldst thou if thou Wertenberg poor have Another to relieve thee? then thou that art rich relieve the poor:
vmd2 pns21 cs pns21 vbd2r j vhi j-jn pc-acp vvi pno21? cs pns21 cst vb2r j vvi dt j:
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wouldest thou if thou wert a labourer haue answerable wages paid thee? then thou that hast thy worke done recompence the labourer:
Wouldst thou if thou Wertenberg a labourer have answerable wages paid thee? then thou that hast thy work done recompense the labourer:
vmd2 pns21 cs pns21 vbd2r dt n1 vhi j n2 vvn pno21? cs pns21 cst vh2 po21 n1 vdi vvi dt n1:
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yee see this rule cannot be excepted against.
ye see this Rule cannot be excepted against.
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The second is the rule of the Apostle Paul writing to the Ephesians, where hee calles poore men from stealing and euill meanes,
The second is the Rule of the Apostle Paul writing to the Ephesians, where he calls poor men from stealing and evil means,
dt ord vbz dt n1 pp-f dt n1 np1 vvg p-acp dt np1, c-crq pns31 vvz j n2 p-acp vvg cc j-jn n2,
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and commaunds them to labour and vse good meanes to maintaine themselues, so that if hee haue his limmes, his health,
and commands them to labour and use good means to maintain themselves, so that if he have his limbs, his health,
cc vvz pno32 pc-acp vvi cc vvi j n2 pc-acp vvi px32, av cst cs pns31 vhb po31 n2, po31 n1,
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and cunning to doe the worke that the place where hee liues affoordes, and dooth dilligentlye labour in his calling:
and cunning to do the work that the place where he lives affords, and doth diligently labour in his calling:
cc j-jn pc-acp vdi dt n1 cst dt n1 c-crq pns31 vvz vvz, cc vdz av-j vvi p-acp po31 n-vvg:
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I take it wee may conclude from that place of Paul, that such a man may and must by his labour sustaine himselfe, and be helpfull to others.
I take it we may conclude from that place of Paul, that such a man may and must by his labour sustain himself, and be helpful to Others.
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But it will bee obiected, if hee haue a charge hee cannot doe it, I answere, wee must suppose if hee hath children hee hath a wife, that is a second person to ioyne with him in labour:
But it will be objected, if he have a charge he cannot do it, I answer, we must suppose if he hath children he hath a wife, that is a second person to join with him in labour:
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now the Scripture appointing men and women able of body, no other meanes but labour, wee must suppose that they may by their labour maintaine their children while they be little,
now the Scripture appointing men and women able of body, no other means but labour, we must suppose that they may by their labour maintain their children while they be little,
av dt n1 vvg n2 cc n2 j pp-f n1, dx j-jn n2 p-acp n1, pns12 vmb vvi cst pns32 vmb p-acp po32 n1 vvi po32 n2 cs pns32 vbb j,
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vntill they bee also able to labour, which commonlye is not many, nor any long time:
until they be also able to labour, which commonly is not many, nor any long time:
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And thus it is among the Dutch folkes, who doe so labour and bring vp their children to worke that thereby they are susteined.
And thus it is among the Dutch folks, who do so labour and bring up their children to work that thereby they Are sustained.
cc av pn31 vbz p-acp dt jp n2, r-crq vdb av vvi cc vvi a-acp po32 n2 pc-acp vvi cst av pns32 vbr vvn.
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Therefore I conclude from this rule of the Apostle, that if anye cannot sustaine themselues ordinarilye,
Therefore I conclude from this Rule of the Apostle, that if any cannot sustain themselves ordinarily,
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for I speake not but that there may bee some secret cursse or punishment of God vpon some man;
for I speak not but that there may be Some secret curse or punishment of God upon Some man;
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As the Prophet Hagge sayth in his first Chapter, They shall e•rne wages and put it in a bottomlesse bagge, but otherwise those that bee such able persons of bodie,
As the Prophet Hag say in his First Chapter, They shall e•rne wages and put it in a bottomless bag, but otherwise those that be such able Persons of body,
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as I haue spoken of before, if they cannot sustaine themselues, if they wante not woorke,
as I have spoken of before, if they cannot sustain themselves, if they want not work,
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nor a dilligente hande in their worke, then it must follow they haue not an equall recompence for their worke.
nor a dilligente hand in their work, then it must follow they have not an equal recompense for their work.
ccx dt j n1 p-acp po32 n1, cs pn31 vmb vvi pns32 vhb xx dt j-jn n1 p-acp po32 n1.
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The third rule as I said, is that equitie which is followed not onely by religious men by the light of religion,
The third Rule as I said, is that equity which is followed not only by religious men by the Light of Religion,
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but also by those that haue no religion by the light of nature of all other trades,
but also by those that have no Religion by the Light of nature of all other trades,
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and that in the time and place where wee liue now, wee knowe that by nature men will not commonly giue with the most wages,
and that in the time and place where we live now, we know that by nature men will not commonly give with the most wages,
cc cst p-acp dt n1 cc n1 c-crq pns12 vvb av, pns12 vvb cst p-acp n1 n2 vmb xx av-j vvi p-acp dt av-ds n2,
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but with the least, and if some one or some fewe would, yet the multitude will not;
but with the least, and if Some one or Some few would, yet the multitude will not;
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therfore this rule also cannot iustly bee excepted against, especially if the circumstances bee weyed, and things be made proporcionable.
Therefore this Rule also cannot justly be excepted against, especially if the Circumstances be weighed, and things be made proportionable.
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Therfore I thinke it euident, that these rules must direct vs in the matter of giuing wages,
Therefore I think it evident, that these rules must Direct us in the matter of giving wages,
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and that all men should examine their practise therein by them:
and that all men should examine their practice therein by them:
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therefore now wee will consider whether Clothiers whome I doe specially indeauour to informe and reforme by this treatise, doe in their wages follow these rules or no.
Therefore now we will Consider whither Clothiers whom I do specially endeavour to inform and reform by this treatise, do in their wages follow these rules or no.
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If any should inquire why I picke out Clothiers rather thē any other to speake of, I answer,
If any should inquire why I pick out Clothiers rather them any other to speak of, I answer,
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because when I preached this sermon, my auditory consisted of them, & because considering the greatnesse, variety,
Because when I preached this sermon, my auditory consisted of them, & Because considering the greatness, variety,
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& continuance of their opressions, with the multitude of those that are oppressed, with the consequences that follows therevpon, I take it to be one of the greatest sinnes that in our age hath beene committed in this countrie against the second table of the lawe,
& Continuance of their oppressions, with the multitude of those that Are oppressed, with the consequences that follows thereupon, I take it to be one of the greatest Sins that in our age hath been committed in this country against the second table of the law,
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also because some Clothiers haue shewed deafe eares in hearing it, vnwise tongues in speaking of it, I would see if they haue my better eyes to read it.
also Because Some Clothiers have showed deaf ears in hearing it, unwise tongues in speaking of it, I would see if they have my better eyes to read it.
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But in speaking of this matter, I would not be taken to speake against the trade of Cloathing, which I confesse is a necessary, a commendable and profitable trade,
But in speaking of this matter, I would not be taken to speak against the trade of Clothing, which I confess is a necessary, a commendable and profitable trade,
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2920
and the estate of our country considered, is in diuers respects to be preferred before many other trades.
and the estate of our country considered, is in diverse respects to be preferred before many other trades.
cc dt n1 pp-f po12 n1 vvn, vbz p-acp j n2 pc-acp vbi vvn p-acp d j-jn n2.
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Also I would not be taken to speake against the persons of any that doe professe and followe this trade, much lesse my owne neighbours,
Also I would not be taken to speak against the Persons of any that do profess and follow this trade, much less my own neighbours,
av pns11 vmd xx vbi vvn pc-acp vvi p-acp dt n2 pp-f d cst vdb vvi cc vvi d n1, av-d av-dc po11 d n2,
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2922
but against the common iniustice that is crept into that trade Further, I would not be taken to accuse all Clothiers this way, seeing there be many that I know not,
but against the Common injustice that is crept into that trade Further, I would not be taken to accuse all Clothiers this Way, seeing there be many that I know not,
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2923
as I will not euery way excuse any that I know. Finally, as I appeale to God that I haue no other purpose in writing hereof,
as I will not every Way excuse any that I know. Finally, as I appeal to God that I have no other purpose in writing hereof,
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2924
then to further his righteousnesse and ritch mens happinesse, then to discharge my owne dutye, and to helpe the poores misery:
then to further his righteousness and rich men's happiness, then to discharge my own duty, and to help the poors misery:
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2925
so I wishe them whome this matter concernes, to be of the same minde in reading and practising of it,
so I wish them whom this matter concerns, to be of the same mind in reading and practising of it,
av pns11 vvb pno32 ro-crq d n1 vvz, pc-acp vbi pp-f dt d n1 p-acp vvg cc vvg pp-f pn31,
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2926
and therefore to consider whether they doe cut, not their cloath, but the wages of those that make their cloath, by the metwand or rules aforesaid, or no.
and Therefore to Consider whither they do Cut, not their cloth, but the wages of those that make their cloth, by the metwand or rules aforesaid, or no.
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2927
For the first rule, I suppose Clothiers will not say in paying their worke-folkes wages they doe as they would be done to;
For the First Rule, I suppose Clothiers will not say in paying their workfolks wages they do as they would be done to;
p-acp dt ord n1, pns11 vvb n2 vmb xx vvi p-acp vvg po32 n2 n2 pns32 vdb c-acp pns32 vmd vbi vdn p-acp;
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2928
if some will say so, let it be tryed by God and the countrie, when they haue read this discourse,
if Some will say so, let it be tried by God and the country, when they have read this discourse,
cs d vmb vvi av, vvb pn31 vbi vvn p-acp np1 cc dt n1, c-crq pns32 vhb vvn d n1,
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2929
and in the meane season let this reason disprooue it, that Clothiers do complaine of their Markets,
and in the mean season let this reason disprove it, that Clothiers do complain of their Markets,
cc p-acp dt j n1 vvb d n1 vvi pn31, cst n2 vdb vvi pp-f po32 n2,
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2930
and finde faulte with their Marchants, when their paines is much lesse, their gaines much greater,
and find fault with their Merchants, when their pains is much less, their gains much greater,
cc vvi n1 p-acp po32 n2, c-crq po32 n2 vbz d dc, po32 n2 av-d jc,
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2931
and their vsage much better then their poore worke-folkes.
and their usage much better then their poor workfolks.
cc po32 n1 av-d jc cs po32 j n2.
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2932
For the second rule, that those that worke vnder them should by their labour sustaine themselues,
For the second Rule, that those that work under them should by their labour sustain themselves,
p-acp dt ord n1, cst d cst vvb p-acp pno32 vmd p-acp po32 n1 vvi px32,
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2933
and helpe those that cannot worke, and therfore their wages should be answerable that they might do so.
and help those that cannot work, and Therefore their wages should be answerable that they might do so.
cc vvi d cst vmbx vvi, cc av po32 n2 vmd vbi j cst pns32 vmd vdi av.
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2934
Clothiers cannot say they follow this rule, for experience teaches, that most of their workfolkes,
Clothiers cannot say they follow this Rule, for experience Teaches, that most of their workfolkes,
ng1 vmbx vvi pns32 vvb d n1, p-acp n1 vvz, cst ds pp-f po32 n2,
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2935
except such as haue some other meanes to liue, or be of some rare hardnes of body and resolution of minde, to worke night and day,
except such as have Some other means to live, or be of Some rare hardness of body and resolution of mind, to work night and day,
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2936
and be without charge, are so farre from being able to sustaine themselues by their labour, that they must bee susteined by others, they are so farre from being able to giue a penny to those that cannot labor, that except such as be before excepted, they bee most of them beggers and haue need to take reliefe.
and be without charge, Are so Far from being able to sustain themselves by their labour, that they must be sustained by Others, they Are so Far from being able to give a penny to those that cannot labour, that except such as be before excepted, they be most of them beggars and have need to take relief.
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2937
For the third rule, which is the common equitie that all men of other trades follow in giuing of wages,
For the third Rule, which is the Common equity that all men of other trades follow in giving of wages,
p-acp dt ord n1, r-crq vbz dt j n1 cst d n2 pp-f j-jn n2 vvb p-acp vvg pp-f n2,
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2938
whether Carpenters, Masons, Thatchers, labourers, or any other, a workman that workes by the day hath at the least foure pence a day and meate and drinke.
whither Carpenters, Masons, Thatchers, labourers, or any other, a workman that works by the day hath At the least foure pence a day and meat and drink.
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2939
But Clothiers goe not this way to worke to finde their workefolkes meate & drinke,
But Clothiers go not this Way to work to find their workefolkes meat & drink,
p-acp ng1 vvb xx d n1 pc-acp vvi pc-acp vvi po32 n2 n1 cc vvi,
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2940
as in time past, they haue found out a cheaper way, therefore the comparison must be where there is no meate & drinke giuen:
as in time past, they have found out a cheaper Way, Therefore the comparison must be where there is no meat & drink given:
c-acp p-acp n1 j, pns32 vhb vvn av dt jc n1, av dt n1 vmb vbi c-crq pc-acp vbz dx n1 cc n1 vvn:
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2941
therefore let it bee considered, that in other trades those that worke for wages without meate & drinke, the soriest workman,
Therefore let it be considered, that in other trades those that work for wages without meat & drink, the soriest workman,
av vvb pn31 vbi vvn, cst p-acp j-jn n2 d cst vvb p-acp n2 p-acp n1 cc vvi, dt n1 n1,
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2942
and that in the shortest dayes hath eight pence a day, and so as the workman is better and the dayes longer he hath nine pence, tē pence, & twelue pence a day;
and that in the Shortest days hath eight pence a day, and so as the workman is better and the days longer he hath nine pence, tē pence, & twelue pence a day;
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2943
now let vs see whether clothiers folow this rule.
now let us see whither clothiers follow this Rule.
av vvb pno12 vvi cs n2 vvi d n1.
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2944
And first to begin with their Spinners, who commonly are women take not the soriest but the skilfullest & the diligentest, and they cannot earne in Clothiers worke, I meane those Clothiers that are called Blew men, aboue three pence or foure pence a day, both towards their owne finding,
And First to begin with their Spinners, who commonly Are women take not the soriest but the skilfullest & the diligentest, and they cannot earn in Clothiers work, I mean those Clothiers that Are called Blew men, above three pence or foure pence a day, both towards their own finding,
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2945
and their Wheele and Cardes, that doe weare much in that kinde of worke, marke that I say foure pence a day, which is the greatest earning of a Spinner in blewe worke that I can learne, that they may bring no instance against me.
and their Wheel and Cards, that do wear much in that kind of work, mark that I say foure pence a day, which is the greatest earning of a Spinner in blew work that I can Learn, that they may bring no instance against me.
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2946
And marke that I compare the best Spinners with the worste labourers in other trades, and then see the difference, the other hauing eight pence a day in other trades,
And mark that I compare the best Spinners with the worst labourers in other trades, and then see the difference, the other having eight pence a day in other trades,
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2947
and these haue but foure pence.
and these have but foure pence.
cc d vhb p-acp crd n2.
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2948
What difference is there then, if you compare the sorrie Spinner which can earne not three pence nor two pence a day, with the sorie labourer which hath eight pence a day,
What difference is there then, if you compare the sorry Spinner which can earn not three pence nor two pence a day, with the sorry labourer which hath eight pence a day,
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2949
or the best labourer which hath twelue pence and ten pence a day, with the best Spinner that hath but three pence or foure pence.
or the best labourer which hath twelue pence and ten pence a day, with the best Spinner that hath but three pence or foure pence.
cc dt js n1 r-crq vhz crd n2 cc crd n2 dt n1, p-acp dt js n1 cst vhz cc-acp crd n2 cc crd n2.
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2950
If any Clothiers should say that some Spinners wil earne more then three pence or foure pence a day, I disproue it by the confession of Clothiers themselues, who say, that Spinners and Weauers earne their penny very hardly;
If any Clothiers should say that Some Spinners will earn more then three pence or foure pence a day, I disprove it by the Confessi of Clothiers themselves, who say, that Spinners and Weavers earn their penny very hardly;
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2951
and by the practise of all such women who will refuse to Spinne and choose to burle,
and by the practice of all such women who will refuse to Spin and choose to burl,
cc p-acp dt n1 pp-f d d n2 r-crq vmb vvi pc-acp vvi cc vvi p-acp vvb,
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2952
for which worke Clothiers giue but three pence, & in the best places but foure pence a daye, this the Clothiers deny not,
for which work Clothiers give but three pence, & in the best places but foure pence a day, this the Clothiers deny not,
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2953
but they defend it, and obiect that they set the poores children on worke also, it is true, else how should they make so much cloth,
but they defend it, and Object that they Set the poors children on work also, it is true, Else how should they make so much cloth,
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404
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2954
if they had not many hands about it, but children haue but childrens wages, they haue so much for a pound,
if they had not many hands about it, but children have but Children's wages, they have so much for a pound,
cs pns32 vhd xx d n2 p-acp pn31, cc-acp n2 vhb p-acp ng2 n2, pns32 vhb av av-d c-acp dt n1,
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2955
or they spin thu• many knots for a peny, according to which rate the mothers can earne but two pence, three pence or foure pence at the most, what thinke wee can the children earne.
or they spin thu• many knots for a penny, according to which rate the mother's can earn but two pence, three pence or foure pence At the most, what think we can the children earn.
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404
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2956
Further, Clothiers obiect there must bee a difference put betweene men and women, this I will graunt them,
Further, Clothiers Object there must be a difference put between men and women, this I will grant them,
av-jc, ng1 n1 a-acp vmb vbi dt n1 vvd p-acp n2 cc n2, d pns11 vmb vvi pno32,
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404
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2957
yet women are as artificiall and profitable in those kindes of workes for the Clothier, as men could be if they were brought vp vnto it;
yet women Are as artificial and profitable in those Kinds of works for the Clothier, as men could be if they were brought up unto it;
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2958
but they wil further presse this obiection, and say;
but they will further press this objection, and say;
cc-acp pns32 vmb av-jc vvi d n1, cc vvi;
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2959
As maide seruants haue lesse wages then men seruants, by the same reason other women should haue lesse wages then men:
As maid Servants have less wages then men Servants, by the same reason other women should have less wages then men:
c-acp n1 n2 vhb dc n2 cs n2 n2, p-acp dt d n1 j-jn n2 vmd vhi dc n2 cs n2:
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2960
but though maidseruants haue lesse wages, yet they haue better dyet & haue easier worke and weares lesse apparel,
but though maidservants have less wages, yet they have better diet & have Easier work and wears less apparel,
cc-acp cs n2 vhb dc n2, av pns32 vhb jc n1 cc vhb jc n1 cc vvz dc n1,
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2961
but many women that worke vnder Clothiers in spinning & carding, and breaking of Woll, doe toyle their armes,
but many women that work under Clothiers in spinning & carding, and breaking of Woll, do toil their arms,
cc-acp d n2 cst vvb p-acp n2 p-acp vvg cc vvg, cc vvg pp-f np1, vdb vvi po32 n2,
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2962
and foyle their clothes asmuch as many men of other trades, and yet haue so much lesse wages,
and foil their clothes as as many men of other trades, and yet have so much less wages,
cc vvi po32 n2 p-acp c-acp d n2 pp-f j-jn n2, cc av vhb av av-d av-dc n2,
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2963
as I haue sayde, the same women when they worke not with Clothyers but with other men, in other worke haue better wages,
as I have said, the same women when they work not with Clothiers but with other men, in other work have better wages,
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2964
if they keepe a woman in child-bed they haue three pence a daye and meate and drinke,
if they keep a woman in childbed they have three pence a day and meat and drink,
cs pns32 vvb dt n1 p-acp n1 pns32 vhb crd n2 dt n1 cc n1 cc vvi,
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2965
if they make Haye they haue three pence or two pence a day and meate and drinke,
if they make Hay they have three pence or two pence a day and meat and drink,
cs pns32 vvb n1 pns32 vhb crd n2 cc crd n2 dt n1 cc n1 cc vvi,
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2966
if shee reape Corne, shee hath foure pence and sixe pence a day and meate and drinke, those that carrie Tankardes in London can earne sixe pence and seauen pence a daye, all which are double the wages they haue in Clothiers worke, as afore is saide:
if she reap Corn, she hath foure pence and sixe pence a day and meat and drink, those that carry Tankards in London can earn sixe pence and seauen pence a day, all which Are double the wages they have in Clothiers work, as afore is said:
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2967
yea if the same women doe worke with Clothiers themselues in other businesse, whether those before named,
yea if the same women do work with Clothiers themselves in other business, whither those before nam,
uh cs dt d n2 vdb vvi p-acp n2 px32 p-acp j-jn n1, cs d c-acp vvd,
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2968
or any other, which yet are not so profitable to them as the workers of their trade, they giue them such wages as other men doe:
or any other, which yet Are not so profitable to them as the workers of their trade, they give them such wages as other men do:
cc d n-jn, r-crq av vbr xx av j p-acp pno32 p-acp dt n2 pp-f po32 n1, pns32 vvb pno32 d n2 c-acp j-jn n2 vdb:
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2969
why should they that would bee thought to haue the most Gentleman-like trade of others, bee the most base and beggerlie in their wages of all others? and why should they giue for the worke of their trade, which is more gainefull to them then any other businesse lesse wages then for anye other worke? But let it be granted, that the womans sexe should haue lesse wages then men, it cannot be granted that there should be difference more then halfe in halfe betweene them,
why should they that would be Thought to have the most Gentlemanlike trade of Others, be the most base and beggarly in their wages of all Others? and why should they give for the work of their trade, which is more gainful to them then any other business less wages then for any other work? But let it be granted, that the woman's sex should have less wages then men, it cannot be granted that there should be difference more then half in half between them,
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2970
when the woman spendes as much time, takes asmuch paines, and dooth as profitable worke as men of other trades,
when the woman spends as much time, Takes as pains, and doth as profitable work as men of other trades,
c-crq dt n1 vvz p-acp d n1, vvz p-acp n2, cc vdz p-acp j n1 p-acp n2 pp-f j-jn n2,
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2971
as I haue saide afore, but I will leaue the women that worke vnder Clothiers, and come to the men.
as I have said afore, but I will leave the women that work under Clothiers, and come to the men.
c-acp pns11 vhb vvd a-acp, cc-acp pns11 vmb vvi dt n2 cst vvb p-acp n2, cc vvb p-acp dt n2.
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2972
And first for their Weauers, their wages is thus much or so much for a Cloth,
And First for their Weavers, their wages is thus much or so much for a Cloth,
cc ord p-acp po32 n2, po32 n2 vbz av av-d cc av av-d c-acp dt n1,
(12) sermon (DIV1)
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as it is finer or courser:
as it is finer or courser:
c-acp pn31 vbz jc cc n1:
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405
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but by the way marke that the Clothier sets the price, wheras in other trades men set the price of their owne worke,
but by the Way mark that the Clothier sets the price, whereas in other trades men Set the price of their own work,
cc-acp p-acp dt n1 vvb d dt n1 vvz dt n1, cs p-acp j-jn n2 n2 vvb dt n1 pp-f po32 d n1,
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and other men aske their workmen either when they begin or when they haue done, what they shall paye,
and other men ask their workmen either when they begin or when they have done, what they shall pay,
cc j-jn n2 vvb po32 n2 d c-crq pns32 vvb cc c-crq pns32 vhb vdn, r-crq pns32 vmb vvi,
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but Clothiers will set downe what these that worke shall haue, as if one man should beare two persons both of the buyer and seller.
but Clothiers will Set down what these that work shall have, as if one man should bear two Persons both of the buyer and seller.
cc-acp n2 vmb vvi a-acp r-crq d cst n1 vmb vhi, c-acp cs crd n1 vmd vvi crd n2 d pp-f dt n1 cc n1.
(12) sermon (DIV1)
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Now the wages that the Weauers haue they deuide into three partes, two parts are appointed to two men that Weaue the cloath, the third part is allowed for a boye that windeth the Quilles,
Now the wages that the Weavers have they divide into three parts, two parts Are appointed to two men that Weave the cloth, the third part is allowed for a boy that windeth the Quills,
av dt n2 cst dt n2 vhb pns32 vvb p-acp crd n2, crd n2 vbr vvn p-acp crd n2 cst vvi dt n1, dt ord n1 vbz vvn p-acp dt n1 cst vvz dt n2,
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and to maintaine the charge and reperation of the Loombes and lightes.
and to maintain the charge and reperation of the Loombes and lights.
cc pc-acp vvi dt n1 cc n1 pp-f dt n2 cc n2.
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Now many weauers doe complaine, and that not sodenly, but often and aduisedly, not bad persons that care not what they say,
Now many weavers do complain, and that not suddenly, but often and advisedly, not bad Persons that care not what they say,
av d n2 vdb vvi, cc cst xx av-j, cc-acp av cc av-vvn, xx j n2 d n1 xx r-crq pns32 vvb,
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but sober and honest men, that when they recken the dayes that they be about their cloath,
but Sobrium and honest men, that when they reckon the days that they be about their cloth,
cc-acp j cc j n2, cst c-crq pns32 vvb dt n2 cst pns32 vbb p-acp po32 n1,
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and proportion their wages that they haue for weauing it, it growes but to sixe pence a day,
and proportion their wages that they have for weaving it, it grows but to sixe pence a day,
cc vvi po32 n2 cst pns32 vhb p-acp vvg pn31, pn31 vvz p-acp p-acp crd n2 dt n1,
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and that it is as often but fiue pence and foure pence a day, when their worke is at the worst,
and that it is as often but fiue pence and foure pence a day, when their work is At the worst,
cc cst pn31 vbz a-acp av p-acp crd n2 cc crd n2 dt n1, c-crq po32 n1 vbz p-acp dt js,
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then it is eyther eight pence or seauen pence a day when their worke is at the best,
then it is either eight pence or seauen pence a day when their work is At the best,
cs pn31 vbz d crd n2 cc crd n2 dt n1 c-crq po32 n1 vbz p-acp dt js,
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although as the order of these workemen is, they continue at worke from the bell to the bell, from foure of the clock in the morning, till eight of the clocke at night, which is three houres in a day longer then other men of other trades doe worke, that haue greater wages,
although as the order of these workmen is, they continue At work from the bell to the bell, from foure of the clock in the morning, till eight of the clock At night, which is three hours in a day longer then other men of other trades do work, that have greater wages,
cs p-acp dt n1 pp-f d n2 vbz, pns32 vvb p-acp n1 p-acp dt n1 p-acp dt n1, p-acp crd pp-f dt n1 p-acp dt n1, c-acp crd pp-f dt n1 p-acp n1, r-crq vbz crd n2 p-acp dt n1 av-jc cs j-jn n2 pp-f j-jn n2 vdb vvi, cst vhb jc n2,
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as I haue shewed, which time in the morning and euening consider, if it lesson not Weauers wages almost a fourth part,
as I have showed, which time in the morning and evening Consider, if it Lesson not Weavers wages almost a fourth part,
c-acp pns11 vhb vvn, r-crq n1 p-acp dt n1 cc n1 vvi, cs pn31 n1 xx n2 n2 av dt ord n1,
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and then compare them, and see if Weauers haue much more wages then Spinners and Burkers that are women,
and then compare them, and see if Weavers have much more wages then Spinners and Burkers that Are women,
cc av vvi pno32, cc vvb cs n2 vhb d dc n2 cs n2 cc n2 cst vbr n2,
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and so if they haue any more then halfe so much wages then other workemen haue of other trades, in which respect I knowe some Weauers haue wished themselues Taylors that haue foure pence a daye and meate and drinke,
and so if they have any more then half so much wages then other workmen have of other trades, in which respect I know Some Weavers have wished themselves Tailors that have foure pence a day and meat and drink,
cc av cs pns32 vhb d dc cs av-jn av d n2 cs j-jn n2 vhb pp-f j-jn n2, p-acp r-crq n1 pns11 vvb d n2 vhb vvn px32 n2 cst vhb crd n2 dt n1 cc n1 cc vvi,
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and I knowe some that haue leaft their Weauing wherein they serued a prenticehood, and haue taken a Spade and a hooke,
and I know Some that have leaft their Weaving wherein they served a prenticehood, and have taken a Spade and a hook,
cc pns11 vvb d cst vhb vvn po32 j-vvg c-crq pns32 vvd dt n1, cc vhb vvn dt n1 cc dt n1,
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and I knowe some very skilfull in Weauing Clothiers worke, that haue left it and become learners to Weaue Dutch worke.
and I know Some very skilful in Weaving Clothiers work, that have left it and become learners to Weave Dutch work.
cc pns11 vvb d av j p-acp j-vvg n2 vvi, cst vhb vvn pn31 cc vvi n2 pc-acp vvi jp n1.
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But Clothiers obiect, though this bee true, yet it is tollerable, because Weauers stroy not so much apparell as other trades men doe,
But Clothiers Object, though this be true, yet it is tolerable, Because Weavers stroy not so much apparel as other trades men do,
p-acp ng1 n1, cs d vbb j, av pn31 vbz j, c-acp n2 vvi xx av av-d n1 c-acp j-jn n2 n2 vdb,
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and their worke not beeing so stirring, they spende not so much meate and drinke as others doe.
and their work not being so stirring, they spend not so much meat and drink as Others doe.
cc po32 n1 xx vbg av vvg, pns32 vvb xx av av-d n1 cc vvi c-acp ng1-jn n1.
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For answer to the first parte of this obiection:
For answer to the First part of this objection:
p-acp n1 p-acp dt ord n1 pp-f d n1:
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If some men of other trades stroye more, others doe stroye lesse, as Taylors, Shoomakers and Ioyners:
If Some men of other trades stroy more, Others do stroy less, as Tailors, Shoemakers and Joiners:
cs d n2 pp-f j-jn n2 vvi av-dc, n2-jn vdb vvi av-dc, c-acp n2, n2 cc n2:
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but I see not but Weauers considering the wearing of their hoase behinde, and their dublets afore, doe stroye as much as labourers:
but I see not but Weavers considering the wearing of their hoase behind, and their doublets afore, do stroy as much as labourers:
cc-acp pns11 vvb xx p-acp n2 vvg dt n-vvg pp-f po32 n1 a-acp, cc po32 n2 a-acp, vdb vvi p-acp d c-acp n2:
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if there bee any difference, the oddes of their wages for one daye, will mende the labourers shooes for twentye dayes.
if there be any difference, the odds of their wages for one day, will mend the labourers shoes for twentye days.
cs pc-acp vbb d n1, dt n2 pp-f po32 n2 p-acp crd n1, vmb vvi dt ng1 n2 p-acp crd n2.
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For answere to the second parte of this obiection, that Weauers stirre not so much, and therefore eate not so much as workemen of other trades:
For answer to the second part of this objection, that Weavers stir not so much, and Therefore eat not so much as workmen of other trades:
p-acp n1 p-acp dt ord n1 pp-f d n1, cst n2 vvb xx av av-d, cc av vvb xx av av-d c-acp n2 pp-f j-jn n2:
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but Taylors, Shoomakers, and some other, stirre not so much as they, and therefore by their reason eate lesse,
but Tailors, Shoemakers, and Some other, stir not so much as they, and Therefore by their reason eat less,
cc-acp n2, n2, cc d n-jn, vvb xx av av-d c-acp pns32, cc av p-acp po32 n1 vvi av-dc,
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and yet as yee haue seene haue more wages.
and yet as ye have seen have more wages.
cc av c-acp pn22 vhb vvn vhi dc n2.
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But graunt that Weauers doe eate lesse meate then labourers, that which they spare from their belly eyther because they haue it not to eate,
But grant that Weavers do eat less meat then labourers, that which they spare from their belly either Because they have it not to eat,
cc-acp vvb d n2 vdb vvi dc n1 cs n2, cst r-crq pns32 vvb p-acp po32 n1 d c-acp pns32 vhb pn31 xx pc-acp vvi,
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or if they will haue it so, because they haue not so great a stomacke, they spende in their strength, health and life, by getting colde and diseases,
or if they will have it so, Because they have not so great a stomach, they spend in their strength, health and life, by getting cold and diseases,
cc cs pns32 vmb vhi pn31 av, c-acp pns32 vhb xx av j dt n1, pns32 vvb p-acp po32 n1, n1 cc n1, p-acp vvg j-jn cc n2,
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as wee see they looke not so freshe, nor liue not so long as labourers doe.
as we see they look not so fresh, nor live not so long as labourers do.
c-acp pns12 vvb pns32 vvb xx av j, ccx vvb xx av av-j c-acp n2 vdb.
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3002
But if there were nothing to counteruaile that difference in apparell and dyet, is it reason that that which is spared from the poore mans backe and bellye, should bee put into the Clothiers pursse.
But if there were nothing to countervail that difference in apparel and diet, is it reason that that which is spared from the poor men back and belly, should be put into the Clothiers purse.
cc-acp cs pc-acp vbdr pix pc-acp vvi d n1 p-acp n1 cc n1, vbz pn31 n1 cst d r-crq vbz vvn p-acp dt j ng1 n1 cc n1, vmd vbi vvn p-acp dt ng1 n1.
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It is not that the Prophet complaines of saying;
It is not that the Prophet complains of saying;
pn31 vbz xx d dt n1 vvz pp-f vvg;
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Yee eate vp my people as it were bread. They keepe their riding Horses and their Dogges fatte, Ye eat up my people as it were bred. They keep their riding Horses and their Dogs fat,
pn22 vvb a-acp po11 n1 c-acp pn31 vbdr n1. pns32 vvb po32 j-vvg n2 cc po32 n2 j,
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but they keepe their worke-folkes both very poore and leane.
but they keep their workfolks both very poor and lean.
cc-acp pns32 vvb po32 n2 av-d av j cc j.
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But least anye should aske why I speake not of Sheeremen, I am not priuie to their wages,
But least any should ask why I speak not of Sheeremen, I am not privy to their wages,
p-acp ds d vmd vvi c-crq pns11 vvb xx pp-f np1, pns11 vbm xx j p-acp po32 n2,
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but I suppose it is not great, by the littlenesse of theyr estate that bee of that trade, diuers of them beeing the poorest in Townes,
but I suppose it is not great, by the littleness of their estate that bee of that trade, diverse of them being the Poorest in Towns,
cc-acp pns11 vvb pn31 vbz xx j, p-acp dt n1 pp-f po32 n1 cst n1 pp-f d n1, j pp-f pno32 vbg dt js p-acp n2,
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and none of them ritche that I knowe in these times:
and none of them rich that I know in these times:
cc pix pp-f pno32 j cst pns11 vvb p-acp d n2:
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but I thinke Sheeremens wages is the best of the rest, and yet not so much as the wages of workemen of other trades,
but I think Sheeremens wages is the best of the rest, and yet not so much as the wages of workmen of other trades,
cc-acp pns11 vvb ng2 n2 vbz dt js pp-f dt n1, cc av xx av av-d c-acp dt n2 pp-f n2 pp-f j-jn n2,
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for the greatest wages of a Shereman that is hyred by the daye is but tenne pence,
for the greatest wages of a Shereman that is hired by the day is but tenne pence,
p-acp dt js n2 pp-f dt n1 cst vbz vvn p-acp dt n1 vbz p-acp crd n2,
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though he doe worke from foure till eight of the clocke, which is as I sayde three houres longer then other tradesmen doe woorke, that haue asmuch wages.
though he do work from foure till eight of the clock, which is as I said three hours longer then other Tradesmen do work, that have as wages.
cs pns31 vdb vvi p-acp crd p-acp crd pp-f dt n1, r-crq vbz a-acp pns11 vvd crd n2 av-jc cs j-jn n2 vdb vvi, cst vhb p-acp n2.
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But if Sheeremans wages were not better then others that worke vnder Clothiers, they should liue worste of all, their tooles that they worke with beeing so costly, their worke so vncertaine, that must waite vppon the weather,
But if Sheeremans wages were not better then Others that work under Clothiers, they should live worst of all, their tools that they work with being so costly, their work so uncertain, that must wait upon the weather,
cc-acp cs ng1 n2 vbdr xx jc cs n2-jn cst vvb p-acp n2, pns32 vmd vvi js pp-f d, po32 n2 cst pns32 vvb p-acp vbg av j, po32 n1 av j, cst vmb vvi p-acp dt n1,
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and continues commonly but for the Winter part of the yeare, and as it is vncertaine so it is diuerous,
and continues commonly but for the Winter part of the year, and as it is uncertain so it is diuerous,
cc vvz av-j p-acp p-acp dt n1 n1 pp-f dt n1, cc c-acp pn31 vbz j av pn31 vbz j,
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and hath many turne-againes and dangerous, for if they leaue a cloath on the Tainter and it be stolne they be answerable for it:
and hath many turne-againes and dangerous, for if they leave a cloth on the Tainter and it be stolen they be answerable for it:
cc vhz d j cc j, c-acp cs pns32 vvb dt n1 p-acp dt np1 cc pn31 vbi vvn pns32 vbb j p-acp pn31:
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but although their wages be somwhat better then Weauers, by that time they haue forborne their mony some three, some sixe moneths, by that time they haue attended about Clothiers other businesse many houres and halfe dayes for nothing,
but although their wages be somewhat better then Weavers, by that time they have forborn their money Some three, Some sixe months, by that time they have attended about Clothiers other business many hours and half days for nothing,
cc-acp cs po32 n2 vbb av jc cs n2, p-acp d n1 pns32 vhb vvn po32 n1 d crd, d crd n2, p-acp d n1 pns32 vhb vvn p-acp ng1 j-jn n1 d n2 cc j-jn n2 p-acp pix,
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3016
and by that time the losse they sustaine by taking deere commodities be deducted, I suppose there will bee no great difference, especially by that time many of them haue beaten in flockes at least,
and by that time the loss they sustain by taking deer commodities be deducted, I suppose there will be no great difference, especially by that time many of them have beaten in flocks At least,
cc p-acp d n1 dt n1 pns32 vvi p-acp vvg j-jn n2 vbb vvn, pns11 vvb a-acp vmb vbi dx j n1, av-j p-acp d n1 d pp-f pno32 vhb vvn p-acp n2 p-acp ds,
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412
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3017
for some Clothiers to make the cloath carry a counterfet shew, & haue set and dried their Cloathes vpon the Saboth day,
for Some Clothiers to make the cloth carry a counterfeit show, & have Set and dried their Clothes upon the Sabbath day,
p-acp d n2 pc-acp vvi dt n1 vvb dt j-jn n1, cc vhb vvn cc vvd po32 n2 p-acp dt np1 n1,
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3018
and strayned their conscience as much as their Cloath vpon the taynter, they will be foūd poore sheremen,
and strained their conscience as much as their Cloth upon the taynter, they will be found poor sheremen,
cc vvn po32 n1 p-acp d c-acp po32 n1 p-acp dt n1, pns32 vmb vbi vvn j n2,
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& this is the reason in my iudgement according to reason, that Clothiers growe more speedily and more aboundantly ritch then other men,
& this is the reason in my judgement according to reason, that Clothiers grow more speedily and more abundantly rich then other men,
cc d vbz dt n1 p-acp po11 n1 vvg p-acp n1, cst n2 vvb av-dc av-j cc av-dc av-j j av j-jn n2,
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because their worke is done for halfe the valewe that other mens is:
Because their work is done for half the valve that other men's is:
c-acp po32 n1 vbz vdn p-acp j-jn dt vvi d j-jn ng2 vbz:
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for consider with mee what it is to gaine by euery man that is their weauer, three pence or foure pence a day, by euery woman that is their burlier, Picker, Breaker or Spinner, two pence a daye and by euery childe that workes for them a penny or a halfe-penny a daye,
for Consider with me what it is to gain by every man that is their weaver, three pence or foure pence a day, by every woman that is their burlier, Picker, Breaker or Spinner, two pence a day and by every child that works for them a penny or a halfpenny a day,
p-acp vvi p-acp pno11 r-crq pn31 vbz pc-acp vvi p-acp d n1 cst vbz po32 n1, crd n2 cc crd n2 dt n1, p-acp d n1 cst vbz po32 avc-jn, np1, n1 cc np1, crd n2 dt n1 cc p-acp d n1 cst vvz p-acp pno32 dt n1 cc dt n1 dt n1,
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3022
if it were no more, what this amounts vnto, to those Clothyers that haue fiue hundred, foure hundred, three hundred,
if it were no more, what this amounts unto, to those Clothiers that have fiue hundred, foure hundred, three hundred,
cs pn31 vbdr av-dx av-dc, r-crq d n2 p-acp, p-acp d ng1 d vhb crd crd, crd crd, crd crd,
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or a hūdred working vnder them more or lesse:
or a hūdred working under them more or less:
cc dt crd vvg p-acp pno32 n1 cc av-dc:
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or if yee will reckon it thus, that the Clothier gaines but a peny in euery pound of Woll spinning,
or if ye will reckon it thus, that the Clothier gains but a penny in every pound of Woll spinning,
cc cs pn22 vmb vvi pn31 av, cst dt n1 vvz p-acp dt n1 p-acp d n1 pp-f np1 vvg,
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as in the least presumption they must doe if it be weighed by the weightes of the Sanctuarie, it amountes to sixe shillings eight pence in euery cloath, there being about foure score pound of yarne in a cloath,
as in the least presumption they must do if it be weighed by the weights of the Sanctuary, it amounts to sixe shillings eight pence in every cloth, there being about foure score pound of yarn in a cloth,
c-acp p-acp dt ds n1 pns32 vmb vdi cs pn31 vbb vvn p-acp dt n2 pp-f dt n1, pn31 vvz p-acp crd n2 crd n2 p-acp d n1, a-acp vbg p-acp crd n1 n1 pp-f n1 p-acp dt n1,
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and if they gaine by the Weauer but halfe so much, although I haue heard workemen compare the Weauing and spinning equally together.
and if they gain by the Weaver but half so much, although I have herd workmen compare the Weaving and spinning equally together.
cc cs pns32 vvb p-acp dt n1 p-acp n-jn av av-d, cs pns11 vhb vvn n2 vvi dt j-vvg cc vvg av-j av.
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To speake nothing of that they gaine by their burlers and pickers, who haue but three pence a daye,
To speak nothing of that they gain by their burlers and pickers, who have but three pence a day,
p-acp vvi pix pp-f d pns32 vvb p-acp po32 n2 cc n2, r-crq vhb p-acp crd n2 dt n1,
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3028
nor to speake nothing of that they gaine by breakers and sheermen, yet that they gaine by Weauers and Spinners in this smallest estimation, comes to ten shillings in euery cloath,
nor to speak nothing of that they gain by breakers and sheermen, yet that they gain by Weavers and Spinners in this Smallest estimation, comes to ten shillings in every cloth,
ccx pc-acp vvi pix pp-f d pns32 vvb p-acp n2 cc n2, av cst pns32 vvb p-acp n2 cc n2 p-acp d js n1, vvz p-acp crd n2 p-acp d n1,
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now to what summe growes that vnto them, that make a thousand, 500. 400. 200. cloathes in a yeare.
now to what sum grows that unto them, that make a thousand, 500. 400. 200. clothes in a year.
av p-acp r-crq n1 vvz d p-acp pno32, cst vvb dt crd, crd crd crd n2 p-acp dt n1.
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3030
But they obiect against this, that sometime they gaine not ten shillings in a cloth towards all their cost and paines,
But they Object against this, that sometime they gain not ten shillings in a cloth towards all their cost and pains,
p-acp pns32 vvi p-acp d, cst av pns32 vvb xx crd n2 p-acp dt n1 p-acp d po32 n1 cc n2,
(12) sermon (DIV1)
413
Image 157
3031
but marke that, they say somtimes, I grant it;
but mark that, they say sometimes, I grant it;
cc-acp vvb d, pns32 vvb av, pns11 vvb pn31;
(12) sermon (DIV1)
413
Image 157
3032
but that is sildome when they are ouer-seene in the choise of their Oade, Indeco ashes, or the like;
but that is seldom when they Are overseen in the choice of their Oade, Indeco Ashes, or the like;
cc-acp d vbz av c-crq pns32 vbr j p-acp dt n1 pp-f po32 zz, np1 n2, cc dt j;
(12) sermon (DIV1)
413
Image 157
3033
or when their Oade setters are ouer-seene in setting their Fattes, but otherwise Clothiers themselues haue confessed, that their ordinarie gaine at the least reckoning is twice ten shillings in a cloath, not speaking of those course ones that they call Roges,
or when their Oade setters Are overseen in setting their Fats, but otherwise Clothiers themselves have confessed, that their ordinary gain At the least reckoning is twice ten shillings in a cloth, not speaking of those course ones that they call Roges,
cc c-crq po32 zz n2 vbr j p-acp vvg po32 n2, cc-acp av n2 px32 vhb vvn, cst po32 j n1 p-acp dt av-ds j-vvg vbz av crd n2 p-acp dt n1, xx vvg pp-f d j pi2 cst pns32 vvb fw-la,
(12) sermon (DIV1)
413
Image 157
3034
but of such as may worthily beare the name of Broade cloathes, yea it is euident that oftentimes they gaine three times, foure times then shillings in a Cloath and more, it is not knowne what.
but of such as may worthily bear the name of Broad clothes, yea it is evident that oftentimes they gain three times, foure times then shillings in a Cloth and more, it is not known what.
cc-acp pp-f d c-acp vmb av-j vvi dt n1 pp-f j n2, uh pn31 vbz j cst av pns32 vvb crd n2, crd n2 cs n2 p-acp dt n1 cc av-dc, pn31 vbz xx vvn r-crq.
(12) sermon (DIV1)
413
Image 158
3035
But they say their gaines growes otherwayes then by their workefolkes, as by buiing their wooll, their oade, their indico,
But they say their gains grows otherways then by their workefolkes, as by buiing their wool, their Oade, their indico,
p-acp pns32 vvb po32 n2 vvz av av p-acp po32 n2, c-acp p-acp vvg po32 n1, po32 zz, po32 n1,
(12) sermon (DIV1)
414
Image 158
3036
and the like, at the best hand, & by selling their Clothes well, I answer;
and the like, At the best hand, & by selling their Clothes well, I answer;
cc dt j, p-acp dt js n1, cc p-acp vvg po32 n2 av, pns11 vvb;
(12) sermon (DIV1)
414
Image 158
3037
first for their buying, except the corrupt deuices that some (I hope not all) doe vse that way which I will not speake of, my Text onely reproouing iniury to the poore, I suppose their gaine is not great that waye,
First for their buying, except the corrupt devices that Some (I hope not all) do use that Way which I will not speak of, my Text only reproving injury to the poor, I suppose their gain is not great that Way,
ord p-acp po32 vvg, c-acp dt j n2 cst d (pns11 vvb xx d) vdb vvi d n1 r-crq pns11 vmb xx vvi pp-f, po11 n1 av-j vvg n1 p-acp dt j, pns11 vvb po32 n1 vbz xx j cst n1,
(12) sermon (DIV1)
414
Image 158
3038
but as it falles out in all such vncertaine things, that sometime they may gaine, and sometime they may loose, sellers beeing as prouident as buyers:
but as it falls out in all such uncertain things, that sometime they may gain, and sometime they may lose, sellers being as provident as buyers:
cc-acp c-acp pn31 vvz av p-acp d d j n2, cst av pns32 vmb vvi, cc av pns32 vmb vvi, n2 vbg a-acp j c-acp n2:
(12) sermon (DIV1)
414
Image 158
3039
now for the gaine that they haue by selling, they meane by selling of time, to this I answere.
now for the gain that they have by selling, they mean by selling of time, to this I answer.
av p-acp dt n1 cst pns32 vhb p-acp vvg, pns32 vvb p-acp vvg pp-f n1, p-acp d pns11 vvb.
(12) sermon (DIV1)
414
Image 158
3040
Although I would haue such gaine examined by the rule and reason, whereby we condemne vsury, seeing they venture not charitably with the Marchant,
Although I would have such gain examined by the Rule and reason, whereby we condemn Usury, seeing they venture not charitably with the Merchant,
cs pns11 vmd vhi d n1 vvn p-acp dt n1 cc n1, c-crq pns12 vvb n1, vvg pns32 vvb xx av-j p-acp dt n1,
(12) sermon (DIV1)
414
Image 158
3041
but if his state crackes not their stocke holdes, though his ship sinkes:
but if his state cracks not their stock holds, though his ship sinks:
cc-acp cs po31 n1 n2 xx po32 n1 n2, cs po31 n1 vvz:
(12) sermon (DIV1)
414
Image 158
3042
yet I deny not, but as they gaine sometime by their buying, so they gaine often by this kind of selling,
yet I deny not, but as they gain sometime by their buying, so they gain often by this kind of selling,
av pns11 vvb xx, cc-acp c-acp pns32 vvb av p-acp po32 vvg, av pns32 vvb av p-acp d n1 pp-f vvg,
(12) sermon (DIV1)
414
Image 158
3043
although some time they loose by both.
although Some time they lose by both.
cs d n1 pns32 vvb p-acp d.
(12) sermon (DIV1)
414
Image 158
3044
But their certaine, their ordinary, and so their chiefe gaine, I dare say in the iudgement of reason, is that they get by & from the poore people, by the more cheape doing of their worke,
But their certain, their ordinary, and so their chief gain, I Dare say in the judgement of reason, is that they get by & from the poor people, by the more cheap doing of their work,
p-acp po32 j, po32 j, cc av po32 j-jn n1, pns11 vvb vvb p-acp dt n1 pp-f n1, vbz d pns32 vvb p-acp cc p-acp dt j n1, p-acp dt av-dc j vdg pp-f po32 n1,
(12) sermon (DIV1)
414
Image 158
3045
then other mens, which is miserable gaine, as if a man should rob the spittle-house. Now as wee haue seene the Clothiers gaine, let vs see the poores losse:
then other men's, which is miserable gain, as if a man should rob the spittle-house. Now as we have seen the Clothiers gain, let us see the poors loss:
av j-jn ng2, r-crq vbz j n1, c-acp cs dt n1 vmd vvi dt n1. av c-acp pns12 vhb vvn dt ng1 n1, vvb pno12 vvi dt ng2-j n1:
(12) sermon (DIV1)
414
Image 158
3046
in the law when they bought men, women, and children for mony, & kept them only for their worke,
in the law when they bought men, women, and children for money, & kept them only for their work,
p-acp dt n1 c-crq pns32 vvd n2, n2, cc n2 p-acp n1, cc vvd pno32 av-j p-acp po32 n1,
(12) sermon (DIV1)
415
Image 158
3047
when the yeare of their freedome came, they might not send them awaye empty, but in this case I haue in hand, it is otherwise, that where some Clothiers dies worth twenty thousand poūd, some workeman that hath wrought vnder him not seuen,
when the year of their freedom Come, they might not send them away empty, but in this case I have in hand, it is otherwise, that where Some Clothiers die worth twenty thousand pound, Some workman that hath wrought under him not seuen,
c-crq dt n1 pp-f po32 n1 vvd, pns32 vmd xx vvi pno32 av j, cc-acp p-acp d n1 pns11 vhb p-acp n1, pn31 vbz av, cst c-crq d n2 vvz j crd crd n1, d n1 cst vhz vvn p-acp pno31 xx crd,
(12) sermon (DIV1)
415
Image 158
3048
but twenty yeare, dies not worth twenty groates:
but twenty year, die not worth twenty groats:
cc-acp crd n1, vvz xx j crd n2:
(12) sermon (DIV1)
415
Image 158
3049
let it bee considered how the poore can liue of the wages they haue, as it is set downe before what they can earne,
let it be considered how the poor can live of the wages they have, as it is Set down before what they can earn,
vvb pn31 vbi vvn c-crq dt j vmb vvi pp-f dt n2 pns32 vhb, c-acp pn31 vbz vvn a-acp p-acp r-crq pns32 vmb vvi,
(12) sermon (DIV1)
415
Image 158
3050
if they be wel and not hindred by sickenesse, sucking children or the like:
if they be well and not hindered by sickness, sucking children or the like:
cs pns32 vbb av cc xx vvn p-acp n1, vvg n2 cc dt j:
(12) sermon (DIV1)
415
Image 158
3051
but if any of these hindrances fall vnto them, how shall they buy them & theirs bread, clothes, firewood pay their house rent,
but if any of these hindrances fallen unto them, how shall they buy them & theirs bred, clothes, firewood pay their house rend,
cc-acp cs d pp-f d n2 vvb p-acp pno32, q-crq vmb pns32 vvi pno32 cc png32 n1, n2, n1 vvb po32 n1 vvn,
(12) sermon (DIV1)
415
Image 158
3052
and such like necessaries for their life.
and such like necessaries for their life.
cc d j n2-j p-acp po32 n1.
(12) sermon (DIV1)
415
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3053
Yea this abridgement of wages is a cause of all the misery of the poore, both in body and soule,
Yea this abridgement of wages is a cause of all the misery of the poor, both in body and soul,
uh d n1 pp-f n2 vbz dt n1 pp-f d dt n1 pp-f dt j, av-d p-acp n1 cc n1,
(12) sermon (DIV1)
416
Image 158
3054
for by reason of their small earnings, they cannot spare an houre in a weeke,
for by reason of their small earnings, they cannot spare an hour in a Week,
c-acp p-acp n1 pp-f po32 j ng1, pns32 vmbx vvi dt n1 p-acp dt n1,
(12) sermon (DIV1)
416
Image 158
3055
but must take the Saboth to washe their cloathes, to peece their ragges, to fetch a bundle of wood,
but must take the Sabbath to wash their clothes, to piece their rags, to fetch a bundle of wood,
cc-acp vmb vvi dt np1 pc-acp vvi po32 n2, p-acp n1 po32 n2, pc-acp vvi dt n1 pp-f n1,
(12) sermon (DIV1)
416
Image 159
3056
when they should come to Church to serue God, yea they do not onely this way sinne by occasion thereof,
when they should come to Church to serve God, yea they do not only this Way sin by occasion thereof,
c-crq pns32 vmd vvi p-acp n1 pc-acp vvi np1, uh pns32 vdb xx av-j d n1 n1 p-acp n1 av,
(12) sermon (DIV1)
416
Image 159
3057
but are hazarded vpon dangerous temptations of pilfring & stealing, as Agar said:
but Are hazarded upon dangerous temptations of pilfering & stealing, as Agar said:
cc-acp vbr vvn p-acp j n2 pp-f j-vvg cc vvg, c-acp np1 vvd:
(12) sermon (DIV1)
416
Image 159
3058
giue me not pouerty, least I steale, which I feare is one woful meanes of many of the poores liuing, let it be considered Christianly and equally if it bee not so that by this meanes a fewe Clothiers in a countrye growe ritch and many thousandes growe poore, give me not poverty, lest I steal, which I Fear is one woeful means of many of the poors living, let it be considered Christianly and equally if it be not so that by this means a few Clothiers in a country grow rich and many thousandes grow poor,
vvb pno11 xx n1, cs pns11 vvi, r-crq pns11 vvb vbz pi j n2 pp-f d pp-f dt ng2-j n1, vvb pn31 vbi vvn av-jp cc av-j cs pn31 vbb xx av cst p-acp d n2 dt d n2 p-acp dt n1 vvi j cc d crd vvb j,
(12) sermon (DIV1)
416
Image 159
3059
and if the inritching of two or three in a Towne, bee not the impouerishing of many,
and if the inritching of two or three in a Town, be not the impoverishing of many,
cc cs dt j-vvg pp-f crd cc crd p-acp dt n1, vbb xx dt n-vvg pp-f d,
(12) sermon (DIV1)
416
Image 159
3060
if I may not saye the hindring of all the Towne, for not onely those that worke vnder them, finde it those waies yee haue hard, but other Townsmen also:
if I may not say the hindering of all the Town, for not only those that work under them, find it those ways ye have hard, but other Townsmen also:
cs pns11 vmb xx vvi dt vvg pp-f d dt n1, c-acp xx av-j d cst vvb p-acp pno32, vvb pn31 d n2 pn22 vhb av-j, cc-acp j-jn n2 av:
(12) sermon (DIV1)
416
Image 159
3061
and not to speake of that that other men beare out, rates according to their ability, that is seene when Clothiers go away, much more easily in that their ability is not seene, that other men maintaine the minister of their landes and labours, when Clothiers do nothing:
and not to speak of that that other men bear out, rates according to their ability, that is seen when Clothiers go away, much more Easily in that their ability is not seen, that other men maintain the minister of their Lands and labours, when Clothiers do nothing:
cc xx pc-acp vvi pp-f d d j-jn n2 vvb av, vvz vvg p-acp po32 n1, cst vbz vvn c-crq n2 vvb av, av-d av-dc av-j p-acp d po32 n1 vbz xx vvn, cst j-jn n2 vvi dt n1 pp-f po32 n2 cc n2, c-crq n2 vdb pix:
(12) sermon (DIV1)
416
Image 159
3062
that they do put away Corne, either that they buy for dayes, or that they haue growing, to their workefolkes at a greater rate then the market,
that they do put away Corn, either that they buy for days, or that they have growing, to their workefolkes At a greater rate then the market,
cst pns32 vdb vvi av n1, d cst pns32 vvb p-acp n2, cc cst pns32 vhb vvg, p-acp po32 n2 p-acp dt jc n1 cs dt n1,
(12) sermon (DIV1)
416
Image 159
3063
& so are occasions of raising the price thorow the country.
& so Are occasions of raising the price thorough the country.
cc av vbr n2 pp-f vvg dt n1 p-acp dt n1.
(12) sermon (DIV1)
416
Image 159
3064
But onely to speake of that that is pertinent, to my purpose that other men partly by compulsion,
But only to speak of that that is pertinent, to my purpose that other men partly by compulsion,
p-acp av-j pc-acp vvi pp-f d cst vbz j, p-acp po11 n1 cst j-jn n2 av p-acp n1,
(12) sermon (DIV1)
416
Image 159
3065
and partly by compassion are faine to releeue those by charity, whome the Clothiers as before doe impouerish by iniury, other men lend the poore money, Corne and other things, beeing faine to loose it,
and partly by compassion Are feign to relieve those by charity, whom the Clothiers as before do impoverish by injury, other men lend the poor money, Corn and other things, being feign to lose it,
cc av p-acp n1 vbr j pc-acp vvi d p-acp n1, ro-crq dt n2 a-acp a-acp vdb vvi p-acp n1, j-jn n2 vvb dt j n1, n1 cc j-jn n2, vbg j pc-acp vvi pn31,
(12) sermon (DIV1)
416
Image 159
3066
when Clothiers if they lend them any thing will paye themselues againe in their worke.
when Clothiers if they lend them any thing will pay themselves again in their work.
c-crq ng1 cs pns32 vvb pno32 d n1 vmb vvi px32 av p-acp po32 n1.
(12) sermon (DIV1)
416
Image 159
3067
The Prophets doe much and often complaine of ritch mens grinding the faces of the poore, flaying of their skinnes,
The prophets do much and often complain of rich men's grinding the faces of the poor, flaying of their skins,
dt n2 vdb av-d cc av vvi pp-f j ng2 n-vvg dt n2 pp-f dt j, vvg pp-f po32 n2,
(12) sermon (DIV1)
417
Image 159
3068
& buying the needy for siluer, and for shoes: now who may be charged with these things, in our time and in our country,
& buying the needy for silver, and for shoes: now who may be charged with these things, in our time and in our country,
cc vvg dt j p-acp n1, cc p-acp n2: av q-crq vmb vbi vvn p-acp d n2, p-acp po12 n1 cc p-acp po12 n1,
(12) sermon (DIV1)
417
Image 159
3069
but the Clothiers that generally doe deale with them.
but the Clothiers that generally do deal with them.
cc-acp dt n2 cst av-j vdb vvi p-acp pno32.
(12) sermon (DIV1)
417
Image 159
3070
But some will say the Marchantes deale as euill with their workemen, patching and pressing them with commodities,
But Some will say the Merchants deal as evil with their workmen, patching and pressing them with commodities,
p-acp d vmb vvi dt ng1 n1 c-acp j-jn p-acp po32 n2, vvg cc vvg pno32 p-acp n2,
(12) sermon (DIV1)
418
Image 159
3071
if the Marchantes doe so, as I know some haue done, and thinke still some doe ▪ they are in the same condemnation,
if the Merchants doe so, as I know Some have done, and think still Some doe ▪ they Are in the same condemnation,
cs dt ng1 n1 av, c-acp pns11 vvb d vhb vdn, cc vvb av d n1 ▪ pns32 vbr p-acp dt d n1,
(12) sermon (DIV1)
418
Image 159
3072
but who doth it in any comparison of number or measure like the Clothiers, who haue all the time and all the labour and all the cunning, I wil not say of all,
but who does it in any comparison of number or measure like the Clothiers, who have all the time and all the labour and all the cunning, I will not say of all,
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(12) sermon (DIV1)
418
Image 159
3073
but of almost all the poore, for all which in the winding vp the poore get nothing but a lowse.
but of almost all the poor, for all which in the winding up the poor get nothing but a louse.
cc-acp pp-f av d dt j, c-acp d r-crq p-acp dt j-vvg a-acp dt j vvb pix cc-acp dt n1.
(12) sermon (DIV1)
418
Image 159
3074
But as it is wisedome and iustice in all controuersies, to heare both tales, so besides their perticuler obiections that before haue fallen in by the way, let vs heare further what Clothiers can aleadge for themselues, either against this occasion, or for their owne accusation.
But as it is Wisdom and Justice in all controversies, to hear both tales, so beside their particular objections that before have fallen in by the Way, let us hear further what Clothiers can allege for themselves, either against this occasion, or for their own accusation.
cc-acp p-acp pn31 vbz n1 cc n1 p-acp d n2, pc-acp vvi d n2, av p-acp po32 j n2 cst a-acp vhb vvn p-acp p-acp dt n1, vvb pno12 vvi av-j r-crq n2 vmb vvi p-acp px32, av-d p-acp d n1, cc p-acp po32 d n1.
(12) sermon (DIV1)
419
Image 160
3075
Clothiers pleade for the defence of their course in this wages, and say they may giue their workefolkes lesse wages then others doe,
Clothiers plead for the defence of their course in this wages, and say they may give their workefolkes less wages then Others do,
n2 vvb p-acp dt n1 pp-f po32 n1 p-acp d n2, cc vvb pns32 vmb vvi po32 n2 av-dc n2 cs n2-jn vdb,
(12) sermon (DIV1)
420
Image 160
3076
because they set their workefolkes on worke all the yeare, when others sometime doe want worke, by the waye, marke that wee haue their confession, that they giue their workefolkes lesse wages then other men doe theirs:
Because they Set their workefolkes on work all the year, when Others sometime do want work, by the Way, mark that we have their Confessi, that they give their workefolkes less wages then other men do theirs:
c-acp pns32 vvd po32 n2 p-acp n1 d dt n1, c-crq ng2-jn av vdb vvi n1, p-acp dt n1, vvb cst pns12 vhb po32 n1, cst pns32 vvb po32 n2 av-dc n2 cs j-jn n2 vdb png32:
(12) sermon (DIV1)
420
Image 160
3077
now they saye they may doe so for this reason, that they set them on worke all the yeare, which saye they, others doe not:
now they say they may do so for this reason, that they Set them on work all the year, which say they, Others do not:
av pns32 vvb pns32 vmb vdi av p-acp d n1, cst pns32 vvd pno32 p-acp n1 d dt n1, r-crq vvb pns32, n2-jn vdb xx:
(12) sermon (DIV1)
420
Image 160
3078
but to this I answere, if they doe set them on worke all the yeare, they haue the more gaine,
but to this I answer, if they do Set them on work all the year, they have the more gain,
cc-acp p-acp d pns11 vvb, cs pns32 vdb vvi pno32 p-acp n1 d dt n1, pns32 vhb dt av-dc n1,
(12) sermon (DIV1)
420
Image 160
3079
and not the lesse worke, is this a good reason, that because the poore doe lengthen their worke,
and not the less work, is this a good reason, that Because the poor do lengthen their work,
cc xx dt av-dc n1, vbz d dt j n1, cst c-acp dt j vdb vvi po32 n1,
(12) sermon (DIV1)
420
Image 160
3080
therefore they maye shorten their wages:
Therefore they may shorten their wages:
av pns32 vmb vvi po32 n2:
(12) sermon (DIV1)
420
Image 160
3081
but most Clothyers doe not set the poore on worke all the yeare, but all Labourers and Masons doe sometime want worke in Winter,
but most Clothiers do not Set the poor on work all the year, but all Labourers and Masons do sometime want work in Winter,
cc-acp av-ds ng1 vdb xx vvi dt j p-acp vvi d dt n1, cc-acp d n2 cc n2 vdb av vvi n1 p-acp n1,
(12) sermon (DIV1)
420
Image 160
3082
so doe their workefolkes in Summer, and their workefolkes in Summer doe worke in the fieldes about Haye or Corne,
so do their workefolkes in Summer, and their workefolkes in Summer do work in the fields about Haye or Corn,
av vdb po32 n2 p-acp n1, cc po32 n2 p-acp n1 vdb vvi p-acp dt n2 p-acp np1 cc n1,
(12) sermon (DIV1)
420
Image 160
3083
and haue the wages of Labourers aforesaid, that is foure pence and sixe pence a day,
and have the wages of Labourers aforesaid, that is foure pence and sixe pence a day,
cc vhb dt n2 pp-f n2 vvn, cst vbz crd n2 cc crd n2 dt n1,
(12) sermon (DIV1)
420
Image 160
3084
and meate and drinke, but in Winter when Labourers shall want worke & shall spinne and carde vnder them they cannot earne two pence or three pence, towardes their bread and drinke,
and meat and drink, but in Winter when Labourers shall want work & shall spin and card under them they cannot earn two pence or three pence, towards their bred and drink,
cc n1 cc vvi, cc-acp p-acp n1 c-crq n2 vmb vvi n1 cc vmb vvi cc n1 p-acp pno32 pns32 vmbx vvi crd n2 cc crd n2, p-acp po32 n1 cc n1,
(12) sermon (DIV1)
420
Image 160
3085
and whereas husbandmen giue better diet and better wages in haruest for their hast, Winter being the Clothiers time of haruest and hast, they giue no more then their former pittance.
and whereas husbandmen give better diet and better wages in harvest for their haste, Winter being the Clothiers time of harvest and haste, they give no more then their former pittance.
cc cs n2 vvb jc n1 cc jc n2 p-acp n1 p-acp po32 n1, n1 vbg dt ng1 n1 pp-f n1 cc n1, pns32 vvb av-dx dc cs po32 j n1.
(12) sermon (DIV1)
420
Image 160
3086
The Clothiers say we can haue our worke done thus, & if one will not another will.
The Clothiers say we can have our work done thus, & if one will not Another will.
dt n2 vvb pns12 vmb vhi po12 n1 vdn av, cc cs pi vmb xx j-jn vmb.
(12) sermon (DIV1)
421
Image 160
3087
I answere, necessity hath no law, the poore must worke sot little rather then sit still for nothing,
I answer, necessity hath no law, the poor must work sot little rather then fit still for nothing,
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for among the Clothiers thēselues there is this prouerbe; Of a hard earned penny a man may liue, but of none he cannot:
for among the Clothiers themselves there is this proverb; Of a hard earned penny a man may live, but of none he cannot:
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in other cases they can see, and would saye men must not looke what they can haue,
in other cases they can see, and would say men must not look what they can have,
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or what they can doe, but what they may and what they should.
or what they can do, but what they may and what they should.
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They haue another obiection much like the former, the poore were better doe thus then doe nothing,
They have Another objection much like the former, the poor were better doe thus then do nothing,
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because (for that must follow) that halfe a loafe is better then no breade, true,
Because (for that must follow) that half a loaf is better then no bread, true,
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but if they themselues alwayes should giue a pennye for a halfe penny loafe, it would in time make them haue a thin purse and thin cheekes.
but if they themselves always should give a penny for a half penny loaf, it would in time make them have a thin purse and thin cheeks.
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That I may omit nothing that they can saye for themselues, it is further obiected, that tryall hath beene made,
That I may omit nothing that they can say for themselves, it is further objected, that trial hath been made,
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and the poore will earne more in Clothiers worke, then they can doe in any other worke.
and the poor will earn more in Clothiers work, then they can do in any other work.
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But if they meane by poore men of other trades, as Masons, Shoomakers, Taylors, Thatchers, Labourers, &c. Then it is vntrue,
But if they mean by poor men of other trades, as Masons, Shoemakers, Tailors, Thatchers, Labourers, etc. Then it is untrue,
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for I haue shewed before, that all these haue much more, & many of them double their workfolkes wages:
for I have showed before, that all these have much more, & many of them double their workfolkes wages:
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therefore they must meane women and children, and then I answere;
Therefore they must mean women and children, and then I answer;
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though this that they saye of them were true, yet this doth not iustifie their giuing of small wages,
though this that they say of them were true, yet this does not justify their giving of small wages,
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because in no other worke they can make better earnings, for that woll in our country is the commonest commoditie whereunto the poore haue beene most vsed,
Because in no other work they can make better earnings, for that will in our country is the Commonest commodity whereunto the poor have been most used,
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because wollen cloath is most vendable at home and abroade, and the poore haue not bin vsed to worke in hemp, flaxe,
Because woollen cloth is most vendable At home and abroad, and the poor have not been used to work in hemp, flax,
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or any thing here aboutes but wooll:
or any thing Here abouts but wool:
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therfore it is no maruell, though being tryed with those things they are vnacquainted withal, they can earne little, specially at the first,
Therefore it is no marvel, though being tried with those things they Are unacquainted withal, they can earn little, specially At the First,
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but yet their obiection so farre as it concernes women and children, namely that they can earne more in Clothiers worke,
but yet their objection so Far as it concerns women and children, namely that they can earn more in Clothiers work,
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then in other worke in vntrue, except our clothiers meane to ioyne with thē vnder Clothiers worke, those that make White, Bayes and Sayes, &c. Which my purpose is to deuide from them,
then in other work in untrue, except our clothiers mean to join with them under Clothiers work, those that make White, Baize and Says, etc. Which my purpose is to divide from them,
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and to accuse only Blew men, especially in the greatest part with this iniustice, for those that spin Dutch worke do earne more thē they can in Blew worke,
and to accuse only Blew men, especially in the greatest part with this injustice, for those that spin Dutch work do earn more them they can in Blue work,
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for they that make Baies and Sayes, some giue a penny for the spinning of six knots, some a peny for seuen knots,
for they that make Bays and Says, Some give a penny for the spinning of six knots, Some a penny for seuen knots,
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& some a penny for eight knots, we will take it in the middest, that the poore haue a penny for seuen knots:
& Some a penny for eight knots, we will take it in the midst, that the poor have a penny for seuen knots:
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our Clothiers that put out their worke to bee spunne by the knot, giue but a penny for nine knots,
our Clothiers that put out their work to be spun by the knot, give but a penny for nine knots,
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now this is the difference betweene their knots the Bay men or Dutchmen, they haue eighty yards spunne for a knot of their worke ready carded or cōbed,
now this is the difference between their knots the Bay men or Dutchmen, they have eighty yards spun for a knot of their work ready carded or combed,
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& our Clothiers haue forty elles spun for a knot vncarded, now account the carding,
& our Clothiers have forty Else spun for a knot vncarded, now account the carding,
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as it is ful halfe the worke, waying the wearing of their cardes, and count the two knots that Clothiers haue done more then the other,
as it is full half the work, weighing the wearing of their cards, and count the two knots that Clothiers have done more then the other,
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and account forty quarters, that makes tenne yardes in euery knot which is nine times ten yardes in euery penny, which makes two knots more,
and account forty quarters, that makes tenne yards in every knot which is nine times ten yards in every penny, which makes two knots more,
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and then you may see that those that spinne for Clothiers doe foure knots in euery peny more then those that spinne Dutch worke.
and then you may see that those that spin for Clothiers do foure knots in every penny more then those that spin Dutch work.
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If the Clothiers will say they may spin their worke faster, I answere that is not alwayes so,
If the Clothiers will say they may spin their work faster, I answer that is not always so,
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for some Clothiers sending their worke halfe broken and halfe seamed, dooth much hinder them,
for Some Clothiers sending their work half broken and half seamed, doth much hinder them,
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and yet if it were alwayes so, the handsomenesse and cleanelinesse of the Dutch worke in comparison of theirs will recompence that differene, besides when women spinne wooll for other men, either to make stockings or such like, they haue three pence for the worst, foure pence,
and yet if it were always so, the handsomeness and cleanliness of the Dutch work in comparison of theirs will recompense that differene, beside when women spin wool for other men, either to make stockings or such like, they have three pence for the worst, foure pence,
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and fiue pence a pound, which is duble Clothiers wages, & men that be Linnen Weauers can earne twelue pence in a day,
and fiue pence a pound, which is double Clothiers wages, & men that be Linen Weavers can earn twelue pence in a day,
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when their weauers cānot earne aboue six pence, those that weaue coūtry worke as they call it, our huswifes cloath can earne 12. pence in a day,
when their weavers cannot earn above six pence, those that weave country work as they call it, our Housewives cloth can earn 12. pence in a day,
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when if they weaue for clothiers they cannot earne sixe pence, those that weaue Pouldauis can earne nine & ten pence a day those that beate hemp & such like in bridewell can earne ten pence & 12. pence a day, finding themselues,
when if they weave for clothiers they cannot earn sixe pence, those that weave Pouldauis can earn nine & ten pence a day those that beat hemp & such like in bridewell can earn ten pence & 12. pence a day, finding themselves,
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yea if women & childrē can finde any thing else to do, they will not worke vnder the Clothier,
yea if women & children can find any thing Else to do, they will not work under the Clothier,
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if they can haue either Crabs, Slowes, Pescodes, gleaning broome, birtch, or rushes in the fieldes, they will not doe their worke,
if they can have either Crabs, Slows, Pescodes, gleaning broom, birtch, or Rushes in the fields, they will not do their work,
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as themselues will confesse, that in sometime of Summer they can get no spinning, what is the reason but this, they giue so little wages, Clothiers obiect and say, there can but few in comparison bee set a worke otherwise then vnder them;
as themselves will confess, that in sometime of Summer they can get no spinning, what is the reason but this, they give so little wages, Clothiers Object and say, there can but few in comparison be Set a work otherwise then under them;
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grant that, and grant withall that Clothiers haue the time, cunning, and strength, as I said before of those multitude,
grant that, and grant withal that Clothiers have the time, cunning, and strength, as I said before of those multitude,
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and that the more worke vnder them, the more they gaine by them:
and that the more work under them, the more they gain by them:
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will either equity, charity or humanity suffer, that they should haue their worke without answerable wages.
will either equity, charity or humanity suffer, that they should have their work without answerable wages.
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Clothiers aske how the poore would liue if they did not set thē on worke, aswell they might aske how Sailors would liue if marchants or owners of ships did not imploy thē,
Clothiers ask how the poor would live if they did not Set them on work, aswell they might ask how Sailors would live if Merchants or owners of ships did not employ them,
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or how any other whose liuelihood stands vpon their cunning & labour would liue if they were not set a worke,
or how any other whose livelihood Stands upon their cunning & labour would live if they were not Set a work,
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but woll as hath bin said, being the chiefe commodity of our coūtry, there must be cloath making to serue not only our own but other coūtries & much people must be imploied that way,
but will as hath been said, being the chief commodity of our country, there must be cloth making to serve not only our own but other countries & much people must be employed that Way,
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as in France they be 〈 … 〉 wayes should giue a pennye for a halfe penny loafe, it would in time make them haue a thin purse and thin cheekes.
as in France they be 〈 … 〉 ways should give a penny for a half penny loaf, it would in time make them have a thin purse and thin cheeks.
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That I may omit nothing that they can saye for themselues, it is further obiected, that tryall hath beene made,
That I may omit nothing that they can say for themselves, it is further objected, that trial hath been made,
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and the poore will earne more in Clothiers worke, then they can doe in any other worke.
and the poor will earn more in Clothiers work, then they can do in any other work.
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But if they meane by poore men of other trades, as Masons, Shoomakers, Taylors, Thatchers, Labourers, &c. Then it is vntrue,
But if they mean by poor men of other trades, as Masons, Shoemakers, Tailors, Thatchers, Labourers, etc. Then it is untrue,
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for I haue shewed before, that all these haue much more, & many of them double their workfolkes wages:
for I have showed before, that all these have much more, & many of them double their workfolkes wages:
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therefore they must meane women and children, and then I answere;
Therefore they must mean women and children, and then I answer;
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though this that they saye of them were true, yet this doth not iustifie their giuing of small wages,
though this that they say of them were true, yet this does not justify their giving of small wages,
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because in no other worke they can make better earnings, for that woll in our country is the commonest commoditie whereunto the poore haue beene most vsed,
Because in no other work they can make better earnings, for that will in our country is the Commonest commodity whereunto the poor have been most used,
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because wollen cloath is most vendable at home and abroade, and the poore haue not bin vsed to worke in hemp, flaxe,
Because woollen cloth is most vendable At home and abroad, and the poor have not been used to work in hemp, flax,
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or any thing here aboutes but wooll:
or any thing Here abouts but wool:
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therfore it is no maruell, though being tryed with those things they are vnacquainted withal, they can earne little, specially at the first,
Therefore it is no marvel, though being tried with those things they Are unacquainted withal, they can earn little, specially At the First,
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but yet their obiection so farre as it concernes women and children, namely that they can earne more in Clothiers worke,
but yet their objection so Far as it concerns women and children, namely that they can earn more in Clothiers work,
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then in other worke is vntrue, except out clothiers meane to ioyne with thē vnder Clothiers worke, those that make White, Bayes and Sayes, &c. Which my purpose is to deuide from them,
then in other work is untrue, except out clothiers mean to join with them under Clothiers work, those that make White, Baize and Says, etc. Which my purpose is to divide from them,
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and to accuse only Blew men, especially in the greatest part with this iniustice, for those that spin Dutch worke do earne more thē they can in Blew worke,
and to accuse only Blew men, especially in the greatest part with this injustice, for those that spin Dutch work do earn more them they can in Blue work,
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for they that make Baies and Sayes, some giue a penny for the spinning of six knots, some a peny for seuen knots,
for they that make Bays and Says, Some give a penny for the spinning of six knots, Some a penny for seuen knots,
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& some a penny for eight knots, we will take it in the middest, that the poore haue a penny for seuen knots:
& Some a penny for eight knots, we will take it in the midst, that the poor have a penny for seuen knots:
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our Clothiers that put out their worke to bee spunne by the knot, giue but a penny for nine knots,
our Clothiers that put out their work to be spun by the knot, give but a penny for nine knots,
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now this is the difference betweene their knots the Bay men or Dutchmen, they haue eighty yards spunne for a knot of their worke ready carded or cōbed,
now this is the difference between their knots the Bay men or Dutchmen, they have eighty yards spun for a knot of their work ready carded or combed,
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& our Clothiers haue forty elles spun for a knot vncarded, now account the carding,
& our Clothiers have forty Else spun for a knot vncarded, now account the carding,
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as it is ful halfe the worke, waying the wearing of their cardes, and count the two knots that Clothiers haue done more then the other,
as it is full half the work, weighing the wearing of their cards, and count the two knots that Clothiers have done more then the other,
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and account forty quarters, that makes tenne yardes in euery knot which is nine times ten yardes in euery penny, which makes two knots more,
and account forty quarters, that makes tenne yards in every knot which is nine times ten yards in every penny, which makes two knots more,
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and then you may see that those that spinne for Clothiers doe foure knots in euery peny more then those that spinne Dutch worke.
and then you may see that those that spin for Clothiers do foure knots in every penny more then those that spin Dutch work.
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If the Clothiers will say they may spin their worke faster, I answere that is not alwayes so,
If the Clothiers will say they may spin their work faster, I answer that is not always so,
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for some Clothiers sending their worke halfe broken and halfe seamed, dooth much hinder them,
for Some Clothiers sending their work half broken and half seamed, doth much hinder them,
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and yet if it were alwayes so, the handsomenesse and cleanelinesse of the Dutch worke in comparison of their will recompence that differene, besides when women spinne wooll for other men, either to make stockings or such like, they haue three pence for the worst, foure pence,
and yet if it were always so, the handsomeness and cleanliness of the Dutch work in comparison of their will recompense that differene, beside when women spin wool for other men, either to make stockings or such like, they have three pence for the worst, foure pence,
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and fiue pence a pound, which is double Clothiers wages, & men that be Linnen Weauers can earne twelue pence in a day,
and fiue pence a pound, which is double Clothiers wages, & men that be Linen Weavers can earn twelue pence in a day,
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when their weauers cānot earne aboue six pence, those that weaue coūtry worke as they call it,
when their weavers cannot earn above six pence, those that weave country work as they call it,
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or huswifes cloath can earne 12. pence in a day, when if they weaue for clothiers they cannot earne sixe pence, those that weaue Pouldauis can earne nine & ten pence a day those that beate hemp & such like in bridewell can earne ten pence & 12. pence a day, finding themselues,
or Housewives cloth can earn 12. pence in a day, when if they weave for clothiers they cannot earn sixe pence, those that weave Pouldauis can earn nine & ten pence a day those that beat hemp & such like in bridewell can earn ten pence & 12. pence a day, finding themselves,
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yea if women & childrē can finde any thing else to do, they will not worke vnder the Clothier,
yea if women & children can find any thing Else to do, they will not work under the Clothier,
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if they can haue either Crabs, Slowes, Pescodes, gleaning broome, birtch, or rushes in the fieldes, they will not doe their worke,
if they can have either Crabs, Slows, Pescodes, gleaning broom, birtch, or Rushes in the fields, they will not do their work,
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as themselues will confesse, that in sometime of Summer they can get no spinning, what is the reason but this, they giue so little wages, Clothiers obiect and say, there can but few in comparison bee set a worke otherwise then vnder them;
as themselves will confess, that in sometime of Summer they can get no spinning, what is the reason but this, they give so little wages, Clothiers Object and say, there can but few in comparison be Set a work otherwise then under them;
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grant that, and grant withall that Clothiers haue the time, cunning, and strength, as I said before of those multitude,
grant that, and grant withal that Clothiers have the time, cunning, and strength, as I said before of those multitude,
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and that the more worke vnder them, the more they gaine by them:
and that the more work under them, the more they gain by them:
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will either equity, charity or humanity suffer, that they should haue their worke without answerable wages.
will either equity, charity or humanity suffer, that they should have their work without answerable wages.
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Clothiers aske how the poore would liue if they did not set thē on worke, aswell they might aske how Sailors would liue if marchants or owners of ships did not imploy thē,
Clothiers ask how the poor would live if they did not Set them on work, aswell they might ask how Sailors would live if Merchants or owners of ships did not employ them,
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or how any other whose liuelihood stands vpon their cunning & labour would liue if they were not set a worke,
or how any other whose livelihood Stands upon their cunning & labour would live if they were not Set a work,
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but woll as hath bin said, being the chiefe commodity of our coūtry, there must be cloath making to serue not only our own but other coūtries,
but will as hath been said, being the chief commodity of our country, there must be cloth making to serve not only our own but other countries,
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& much people must be imploied that way, as in France they be imploied in gathering of grapes, and treading of wine-presses.
& much people must be employed that Way, as in France they be employed in gathering of grapes, and treading of Winepresses.
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But as Clothiers aske how the poore would liue if they were not set a worke by them,
But as Clothiers ask how the poor would live if they were not Set a work by them,
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so I aske how the Clothiers would liue and haue their worke done without them, they will answere;
so I ask how the Clothiers would live and have their work done without them, they will answer;
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they would keepe seruants in their houses to do it, they could not haue the tenth part done that is now,
they would keep Servants in their houses to do it, they could not have the tenth part done that is now,
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and yet it would be more then double the charge to them it is now.
and yet it would be more then double the charge to them it is now.
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Clothiers aleadge further for their defence, it was thus before we were borne, I answere, it is like the saying that some vse in the case of Tithes, there was neuer more paide saye they,
Clothiers allege further for their defence, it was thus before we were born, I answer, it is like the saying that Some use in the case of Tithes, there was never more paid say they,
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when their knowledge reaches but to yesterday in comparison of euer, or neuer:
when their knowledge reaches but to yesterday in comparison of ever, or never:
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but if it were so as the Clothiers say, prescription is no good plea in an euill thing,
but if it were so as the Clothiers say, prescription is no good plea in an evil thing,
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yet though it might bee thought equall then when all things were at a lower rate, it cannot be equall now when all things are doubled,
yet though it might be Thought equal then when all things were At a lower rate, it cannot be equal now when all things Are doubled,
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and some things trebled in price.
and Some things trebled in price.
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If the poore shall paye very deare for the things they must liue by, as their come, their white-meate, their wood,
If the poor shall pay very deer for the things they must live by, as their come, their white-meat, their wood,
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and the like, and take very cheape for that they should liue by, that is their worke, tell mee what a harmony this will make.
and the like, and take very cheap for that they should live by, that is their work, tell me what a harmony this will make.
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And if it were so, wil Clothiers holde the anciēt wages for the poores worke, and not the ancient prices for their Cloath:
And if it were so, will Clothiers hold the ancient wages for the poors work, and not the ancient Princes for their Cloth:
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but Clothiers say their wooll and other commodities cost them dearer then in old time;
but Clothiers say their wool and other commodities cost them Dearer then in old time;
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of their owne mouth we will condemne them, for shall the price of all other things been increased and not the price of the poores worke, is it equall that they should giue more for that they receiue of the ritch,
of their own Mouth we will condemn them, for shall the price of all other things been increased and not the price of the poors work, is it equal that they should give more for that they receive of the rich,
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and not giue more for that they receaue of the poore.
and not give more for that they receive of the poor.
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They saye they followe the common course, that all other Clothiers doe in this point, true indeed,
They say they follow the Common course, that all other Clothiers do in this point, true indeed,
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if it were but the abuse of one or two, I would haue thought it my dutie to rest in a priuate admonition,
if it were but the abuse of one or two, I would have Thought it my duty to rest in a private admonition,
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but because it is so common a thing, it requires a publike reprehention, but the moe the worse, as Moses saith;
but Because it is so Common a thing, it requires a public reprehension, but the more the Worse, as Moses Says;
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Thou shalt not follow a multitude to doe euill: they aleadge they can giue no more wages, to liue thēselues. Thou shalt not follow a multitude to do evil: they allege they can give no more wages, to live themselves.
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Let Clothiers themselues answere this alegation, some of them, haue in other communication confessed, that their gaine somtime haue beene too great,
Let Clothiers themselves answer this alegation, Some of them, have in other communication confessed, that their gain sometime have been too great,
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when they haue doubled their stocke in one yeare, other haue confessed they haue gained almost so much by making out one loade of Wooll,
when they have doubled their stock in one year, other have confessed they have gained almost so much by making out one load of Wool,
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as their wooll cost them, others haue said, if they meete with sure marchants, it is the best trade vnder heauen.
as their wool cost them, Others have said, if they meet with sure Merchants, it is the best trade under heaven.
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Let the waight of this publike cause obtaine pardon, for this rehersall of priuate speeches, specially meaning no man,
Let the weight of this public cause obtain pardon, for this rehearsal of private Speeches, specially meaning no man,
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further let the state of Clothiers answere this allegation, who for their wealth may bee preferred before all other yeomen,
further let the state of Clothiers answer this allegation, who for their wealth may be preferred before all other yeomen,
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and compared to many, if I may not say any Gentlemen.
and compared to many, if I may not say any Gentlemen.
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Let the manner of their liuing answere this allegation, besides that which they spare, they spend some 300 ▪ some 200. some 100. pound, some a hundred marke a yeare,
Let the manner of their living answer this allegation, beside that which they spare, they spend Some 300 ▪ Some 200. Some 100. pound, Some a hundred mark a year,
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when their poore workefolke spare nothing but spend their cheekes.
when their poor workefolke spare nothing but spend their cheeks.
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Some clothiers say they giue a farthing or a halfe penny in a pound for spinning more then was wont to be giuen, other deny this and say it was as much thirty yeare a goe,
some clothiers say they give a farthing or a half penny in a pound for spinning more then was wont to be given, other deny this and say it was as much thirty year a go,
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but grant this that some doe so, yet those that doe so their worke is not so well broken as is was wont,
but grant this that Some do so, yet those that do so their work is not so well broken as is was wont,
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& therfore it is worse to carde, it is not so well seimed as it was wont,
& Therefore it is Worse to card, it is not so well seimed as it was wont,
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and therefore they haue not only more Wooll to the pound, but also it is worse to spinne, and the Clothier will haue it drawne much smaller then in time past,
and Therefore they have not only more Wool to the pound, but also it is Worse to spin, and the Clothier will have it drawn much smaller then in time past,
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for in time past they put fiue score and foure score and sixteene pound in a cloth,
for in time passed they put fiue score and foure score and sixteene pound in a cloth,
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and now they put but foure score or foure score & foure, that is as long as the former,
and now they put but foure score or foure score & foure, that is as long as the former,
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and so it is a longer thread and is worse to reele, which things laide togeather, it appeares for this halfe penny or farthing, the spinners doe a penniworth of worke at the least,
and so it is a longer thread and is Worse to reel, which things laid together, it appears for this half penny or farthing, the spinners do a pennyworth of work At the least,
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and so gaine by it as Dickins did by his dishes, some Clothyers also saye they giue twelue pence and two shillinges in a Cloath more fore Weauing then was vsuall in ancient time,
and so gain by it as Dickens did by his Dishes, Some Clothiers also say they give twelue pence and two shillings in a Cloth more before Weaving then was usual in ancient time,
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but I haue heard others affirme the cleane contrarye, that the clothes they were wont to giue twentye shillings for,
but I have herd Others affirm the clean contrary, that the clothes they were wont to give twentye shillings for,
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now they giue but foreteene or fifteene shillings.
now they give but foreteene or fifteene shillings.
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But some Weauers doe confesse that some Clothiers for some course clothes do so, but for that they take away the thrums that Weauers were wont to haue, they will haue their Cloath stopt at least at one end,
But Some Weavers do confess that Some Clothiers for Some course clothes do so, but for that they take away the thrums that Weavers were wont to have, they will have their Cloth stopped At least At one end,
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and for that the yearne of those course clothes is drawne almost as small as of their fine clothes, the hindrāce they haue with knitting of knots thorow the often breaking of their loose and twittered yarne, stands the weauer in foure shillings or fiue shillings,
and for that the yearn of those course clothes is drawn almost as small as of their fine clothes, the hindrance they have with knitting of knots thorough the often breaking of their lose and twittered yarn, Stands the weaver in foure shillings or fiue shillings,
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for that twelue pence, and this prooues it to bee so, because Weauers could in time past weaue three of those cloathes, in the time that they can weaue two now:
for that twelue pence, and this Proves it to be so, Because Weavers could in time passed weave three of those clothes, in the time that they can weave two now:
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and as this is the losse of the Weauer, so it is the gaine of the Clothier,
and as this is the loss of the Weaver, so it is the gain of the Clothier,
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for the smalnesse of the yarne makes it goe much further, and makes the cloath finer, though neuer the better.
for the smallness of the yarn makes it go much further, and makes the cloth finer, though never the better.
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So that yee see that the increase of their wages that Clothiers speake of, is the deminishing of their wages,
So that ye see that the increase of their wages that Clothiers speak of, is the diminishing of their wages,
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and that worke folkes get by it ouer the shoulders:
and that work folks get by it over the shoulders:
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and that it is so, appeares by this, that worke-folkes of these trades cannot liue so well by much, vnder the Clothiers now,
and that it is so, appears by this, that workfolks of these trades cannot live so well by much, under the Clothiers now,
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as they haue done in times past.
as they have done in times past.
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If they will say, that is because they haue not so much worke as in time past, I answer, that is not all the cause,
If they will say, that is Because they have not so much work as in time past, I answer, that is not all the cause,
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for those that haue worke enough haue too much a doe to liue, for yee may conceiue in reason what a portion of liuing the former proportion of wages will affoorde.
for those that have work enough have too much a do to live, for ye may conceive in reason what a portion of living the former proportion of wages will afford.
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Therefore these allegations of giuing more wages then in times past, when they knowe that there is more time spent,
Therefore these allegations of giving more wages then in times past, when they know that there is more time spent,
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and more worke done then in time past, cannot but proceede from an euill conscience.
and more work done then in time past, cannot but proceed from an evil conscience.
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The Clothiers say though they should giue more wages for their worke, the Marchant would giue neuer the more for their Cloth,
The Clothiers say though they should give more wages for their work, the Merchant would give never the more for their Cloth,
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but the reason of Marchantes sticking at prises, is as I take it, because their Cloath ▪ commonly is so bad,
but the reason of Merchants sticking At prizes, is as I take it, Because their Cloth ▪ commonly is so bad,
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and Clothiers gaines so sufficient, but if their Cloath were good, and they could not afforde it so good cheape, Marchants must and would giue a greater price;
and Clothiers gains so sufficient, but if their Cloth were good, and they could not afford it so good cheap, Merchants must and would give a greater price;
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but if Marchantes did not increase their price, Clothiers might increase their wages, that the poore might liue better,
but if Merchants did not increase their price, Clothiers might increase their wages, that the poor might live better,
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and yet themselues liue well enough.
and yet themselves live well enough.
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Clothiers obiect that some that worke vnder them grow ritch, but I haue shewed before that of their wages,
Clothiers Object that Some that work under them grow rich, but I have showed before that of their wages,
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except some rare person, that keepes himselfe single, and bee of extraordinary hardnesse and disposition of sparing,
except Some rare person, that keeps himself single, and be of extraordinary hardness and disposition of sparing,
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and if he be marryed hath a speciall helpe by his wiues portion and painefull labour,
and if he be married hath a special help by his wives portion and painful labour,
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& no hindrance by any charge, or some other furtherance by some friends, to keepe a cow or two they cannot liue,
& no hindrance by any charge, or Some other furtherance by Some Friends, to keep a cow or two they cannot live,
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but if any of those workefolkes which I haue anotomized before, except peraduenture some that God will specially blesse,
but if any of those workefolkes which I have anotomized before, except Peradventure Some that God will specially bless,
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as hee makes good his promise of blessing in all degrees that waye, as in some hee makes good the threatning of his cursse, otherwise for the common sorte,
as he makes good his promise of blessing in all Degrees that Way, as in Some he makes good the threatening of his curse, otherwise for the Common sort,
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if they attaine to any wealth, if it be not by stealing, it is by buying of flockes and course wooll, by making of remnants and climing to it by Clothiers steps,
if they attain to any wealth, if it be not by stealing, it is by buying of flocks and course wool, by making of remnants and climbing to it by Clothiers steps,
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and not by their worke and wages. Clothiers saye there will alwayes bee poore, as the Scripture saith:
and not by their work and wages. Clothiers say there will always be poor, as the Scripture Says:
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it is true, there will alwayes bee blinde, sicke, and lame, that cannot worke, and there will be some other poore that God will punish with pouertie for their sinnes,
it is true, there will always be blind, sick, and lame, that cannot work, and there will be Some other poor that God will Punish with poverty for their Sins,
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and some that God will exercise with pouertie for their tryall, though it commonly comes to passe by meanes of the oppression of the ritch:
and Some that God will exercise with poverty for their trial, though it commonly comes to pass by means of the oppression of the rich:
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but because there will bee poore, can that excuse them that make them poore.
but Because there will be poor, can that excuse them that make them poor.
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It is in this case as it is in that our Sauiour Christ speakes of offences;
It is in this case as it is in that our Saviour christ speaks of offences;
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Necessary it is that offences should come, but woe be to that man by whome they doe come. Necessary it is that offences should come, but woe be to that man by whom they do come.
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Clothiers saye they would bee poore though they had neuer so much wages, so some would be leane though they had neuer so much meate, shall men therefore with-holde from them compitent foode,
Clothiers say they would be poor though they had never so much wages, so Some would be lean though they had never so much meat, shall men Therefore withhold from them compitent food,
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but though some would be vnthriftie, yet others no doubt are as carefull to thriue in their calling,
but though Some would be unthrifty, yet Others no doubt Are as careful to thrive in their calling,
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as Clothiers bee in theirs, if they had meanes for it.
as Clothiers be in theirs, if they had means for it.
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Clothiers say the people be as poore in other countryes as they be in this countrie, it may be so,
Clothiers say the people be as poor in other countries as they be in this country, it may be so,
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for the estate of some countries is more harde and homely then ours, as it is sayde the Mayiors and chiefe men of some Townes and corporations haue beene Thatchers,
for the estate of Some countries is more harden and homely then ours, as it is said the Mayiors and chief men of Some Towns and corporations have been Thatchers,
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but if the people bee poore by the prouidence of God and not by the oppression of men, it is not the thing that I meddle withall,
but if the people be poor by the providence of God and not by the oppression of men, it is not the thing that I meddle withal,
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but those that shall haue the labour and sweate of Gods people, and not rewarde them according to the rules of equitie, this is the matter that I reprooue,
but those that shall have the labour and sweat of God's people, and not reward them according to the rules of equity, this is the matter that I reprove,
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and if in those countries they speake of there be any persons of trade that giue so little wages for so much worke,
and if in those countries they speak of there be any Persons of trade that give so little wages for so much work,
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yet if they themselues bee of meane estate, and the woorke whereabout the poore are imployed will yeelde them no such gaine or aduantage as to giue anye greater recompence, and so doe proportionably,
yet if they themselves be of mean estate, and the work whereabout the poor Are employed will yield them not such gain or advantage as to give any greater recompense, and so do proportionably,
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though not equally, beare the hardnesse of the time and place with the other, this is not the thing that I condemne,
though not equally, bear the hardness of the time and place with the other, this is not the thing that I condemn,
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but when any that set poore on worke shall be of great abilitie, and the labour of the poore affoording them great profit,
but when any that Set poor on work shall be of great ability, and the labour of the poor affording them great profit,
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as it is with Clothiers, and yet they shall not rewarde them competently for their labour,
as it is with Clothiers, and yet they shall not reward them competently for their labour,
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but by defrauding or abridging their wages, they growe ritch by others pouertie, this is the woefull gaine that Iames speakes of here,
but by defrauding or abridging their wages, they grow rich by Others poverty, this is the woeful gain that James speaks of Here,
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and that they are like to paye deere for at the last. And as Clothiers say, they bee as poore in other countries where be no Clothiers,
and that they Are like to pay deer for At the last. And as Clothiers say, they be as poor in other countries where be no Clothiers,
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so they saye there bee as poore of other trades in this countrie, but obserue it,
so they say there be as poor of other trades in this country, but observe it,
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and you shall finde, there is no comparison betweene the number of poore of other trades, put them all together,
and you shall find, there is no comparison between the number of poor of other trades, put them all together,
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and those that worke vnder Clothiers:
and those that work under Clothiers:
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and yet those that be poore of other trades, how growes it ordinarilye, not from the littlenesse and likenesse of their wages with the Clothiers workefolkes,
and yet those that be poor of other trades, how grows it ordinarily, not from the littleness and likeness of their wages with the Clothiers workefolkes,
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for yee haue seene the difference betweene them before, but it seemes to growe from hence, that their wiues and children who worke vnder the Clothyer for such trifling wages as I haue spoken of, doe eate vp that the men doe earne.
for ye have seen the difference between them before, but it seems to grow from hence, that their wives and children who work under the Clothier for such trifling wages as I have spoken of, do eat up that the men do earn.
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Clothiers say the poore doe steale from them, it is like many of them doe, though themselues be the occasion of such temptation:
Clothiers say the poor do steal from them, it is like many of them doe, though themselves be the occasion of such temptation:
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it is a faulte in those poore that doe so, and the Scripture reprooues it in other places,
it is a fault in those poor that do so, and the Scripture reproves it in other places,
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and appoints punishment for it, but it is the other kinde of theft that Clothiers vse to them, that Iames controules here, as one saith;
and appoints punishment for it, but it is the other kind of theft that Clothiers use to them, that James controls Here, as one Says;
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There bee some theeues doe weare chaines of Iron, and some doe were chaines of Golde:
There be Some thieves do wear chains of Iron, and Some doe were chains of Gold:
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if the poore had as good meanes to punish this kinde of theft, as Clothiers haue to punish the other, I would neuer haue set my Penne to Paper for them.
if the poor had as good means to Punish this kind of theft, as Clothiers have to Punish the other, I would never have Set my Pen to Paper for them.
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Notwithstanding all this, the Clothiers say, it is a good thing to set the poore a worke:
Notwithstanding all this, the Clothiers say, it is a good thing to Set the poor a work:
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True it is, so as the poore in working may haue a conuenient refreshing, a comfortable expectation,
True it is, so as the poor in working may have a convenient refreshing, a comfortable expectation,
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and equall satisfaction for their worke, otherwise a man may do euill in setting the poore a worke,
and equal satisfaction for their work, otherwise a man may do evil in setting the poor a work,
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as Pharao did euill in setting the Israelites to make Bricke, and as these men did that set the poore to reape their fields,
as Pharaoh did evil in setting the Israelites to make Brick, and as these men did that Set the poor to reap their fields,
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when it tends to iniury and oppression. Yet some of them thinke it their vertue thus to set the poore a worke,
when it tends to injury and oppression. Yet Some of them think it their virtue thus to Set the poor a work,
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but if it bee a vertue, it must be a vertue of the second Table, and must either be equitie, or charitie equitie:
but if it be a virtue, it must be a virtue of the second Table, and must either be equity, or charity equity:
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it is not as I haue shewed before, because it agrees not with any of the rules of equitie,
it is not as I have showed before, Because it agrees not with any of the rules of equity,
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and charitie it is not, for that is ouer and aboue equitie.
and charity it is not, for that is over and above equity.
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But let vs in a worde of two a little consider of some Clothiers charitie, which I speake of not as the Apostle saith to the Corinthians, to shame them,
But let us in a word of two a little Consider of Some Clothiers charity, which I speak of not as the Apostle Says to the Corinthians, to shame them,
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but as my beloued brethren to admonish them, and to take away the shadowes that vse to blinde them:
but as my Beloved brothers to admonish them, and to take away the shadows that use to blind them:
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for I knowe not my selfe if I haue any other purpose in this discourse then to profit them one waye,
for I know not my self if I have any other purpose in this discourse then to profit them one Way,
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and those that I plead for another waye.
and those that I plead for Another Way.
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Some Clothiers doe giue foure pence, some sixe pence a weeke to the poore, but one or two of their Spinners doe bring it them home againe by Tuesday night in their worke,
some Clothiers do give foure pence, Some sixe pence a Week to the poor, but one or two of their Spinners do bring it them home again by Tuesday night in their work,
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then what doe they and the rest of their workfolkes bring & giue them, some a peny, some two pence, some three pence and foure pence euery day in their worke,
then what do they and the rest of their workfolkes bring & give them, Some a penny, Some two pence, Some three pence and foure pence every day in their work,
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& so the Clothiers fill their houses with spoile, and where they would be ashamed to take an almes of any ritch man, they are not ashamed to take an almes of euery poore man:
& so the Clothiers fill their houses with spoil, and where they would be ashamed to take an alms of any rich man, they Are not ashamed to take an alms of every poor man:
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they bid their poore workfolkes at Christmas to a dinner, but what is that whē they dine with thē twenty times in a yeare.
they bid their poor workfolkes At Christmas to a dinner, but what is that when they dine with them twenty times in a year.
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Let Clothiers pay the poore competently for their worke & keepe their pottage, and if they did so, some of their moth-eaten garments would bee of the poore folkes backes,
Let Clothiers pay the poor competently for their work & keep their pottage, and if they did so, Some of their moth-eaten garments would be of the poor folks backs,
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and some of their fattie platters of the poore folkes tables: but a word or two more of Clothiers charitie.
and Some of their fatty platters of the poor folks tables: but a word or two more of Clothiers charity.
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Some of them will at their death giue the poore fiue poūd or ten pound; indeede somewhat is better then nothing, and better late then neuer:
some of them will At their death give the poor fiue pound or ten pound; indeed somewhat is better then nothing, and better late then never:
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but those Clothiers that haue liued in any great occupying but ten yeare, if when they dye they should giue to the poore ten score pound, in my iudgment they should dye in their debt.
but those Clothiers that have lived in any great occupying but ten year, if when they die they should give to the poor ten score pound, in my judgement they should die in their debt.
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But that I may omit nothing that may be said for Clothiers, and that by their best friends it is obiected, that many Clothiers be religious men,
But that I may omit nothing that may be said for Clothiers, and that by their best Friends it is objected, that many Clothiers be religious men,
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and the specialest men in Townes, & such as haue bin speciall instruments to further the gospell. It is true;
and the specialest men in Towns, & such as have been special Instruments to further the gospel. It is true;
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The grace of God hath appeared, and brings saluation to all men, that is, all sortes of men, and so to Clothiers aswell as others, The grace of God hath appeared, and brings salvation to all men, that is, all sorts of men, and so to Clothiers aswell as Others,
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and God forbid that I should denie them all the good opinion of religion, more then to anye other men of anye other lawfull trade.
and God forbid that I should deny them all the good opinion of Religion, more then to any other men of any other lawful trade.
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And but that I will not speake perticularly against any, I could speake perticulerly for some.
And but that I will not speak particularly against any, I could speak particularly for Some.
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But for all that, let vs iudge of religion not as wee conceit it, but as the Scripture speakes of it:
But for all that, let us judge of Religion not as we conceit it, but as the Scripture speaks of it:
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Paul saith, Religion hath Godlinesse ioyned with it, and it hath Justice ioyned with it: as it is sayd of Iob, Cornelius, and other religious men, they were iust and feared God: Paul Says, Religion hath Godliness joined with it, and it hath justice joined with it: as it is said of Job, Cornelius, and other religious men, they were just and feared God:
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It hath mercy ioyned with it, as James sayth; Pure religion and vndefiled before God.
It hath mercy joined with it, as James say; Pure Religion and undefiled before God.
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Is this to visite the fatherlesse and widowes in their aduersitie, and to keepe himselfe vnspotted of the worlde.
Is this to visit the fatherless and Widows in their adversity, and to keep himself unspotted of the world.
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But what contrarye things are there in most Clothiers, I speake not of all, but yet of some that pretend religion, what vnholinesse and breach of the Sabboth daye is there among them,
But what contrary things Are there in most Clothiers, I speak not of all, but yet of Some that pretend Religion, what unholiness and breach of the Sabbath day is there among them,
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and that ordinarilye by themselues, their seruants, their workefolkes, their cattell in iournying, sending and receiuing of cloathes too and from Mill, setting their Fattes, setting their Taynters drying their Wooll, &c. AS if theirs were such a Goulden trade, that Godlinesse it selfe must giue place vnto it.
and that ordinarily by themselves, their Servants, their workefolkes, their cattle in journeying, sending and receiving of clothes too and from Mill, setting their Fats, setting their Taynters drying their Wool, etc. AS if theirs were such a Golden trade, that Godliness it self must give place unto it.
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What vsurie, yea what biting vsurie doe most, may I not say all Clothiers commit in putting out their clothes to Marchants not for ten in the hundred,
What Usury, yea what biting Usury do most, may I not say all Clothiers commit in putting out their clothes to Merchants not for ten in the hundred,
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but for twenty, for thirty in the hundred, which doubtlesse is one cause of the breaking and vndoing of many Marchants at this day.
but for twenty, for thirty in the hundred, which doubtless is one cause of the breaking and undoing of many Merchants At this day.
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What extreame deceite doe Clothiers vse, not onely to the poore, as I sayd before,
What extreme deceit do Clothiers use, not only to the poor, as I said before,
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but to all the Queenes subiects, yea to the people of other countries, in setting a counterfet glose vpon their cloath at one end,
but to all the Queens Subjects, yea to the people of other countries, in setting a counterfeit gloze upon their cloth At one end,
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and straining it from end to end, so that it is not that within that it seemes to be without, it is not so long nor so broad,
and straining it from end to end, so that it is not that within that it seems to be without, it is not so long nor so broad,
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so iust nor so strong as it seemes to bee, but will shrinke vnreasonably, which I speake not onely in answere to the former obiection,
so just nor so strong as it seems to be, but will shrink unreasonably, which I speak not only in answer to the former objection,
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but in the way of an admonition to ioyne practise of religion vnto profession.
but in the Way of an admonition to join practice of Religion unto profession.
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For considering the number of the poore, the manner of their liuing, and that by occasion of the vneuen proportion of the Clothiers dealing, I cannot sufficiently pittie it in the poore,
For considering the number of the poor, the manner of their living, and that by occasion of the uneven proportion of the Clothiers dealing, I cannot sufficiently pity it in the poor,
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nor mislike it in them, and I do verilie thinke if Ieremie had seene such a thing as this, he would haue put it among his Lamentations.
nor mislike it in them, and I do verily think if Ieremie had seen such a thing as this, he would have put it among his Lamentations.
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I pray God mooue the Maiestrates by some meanes to consider how it might bee reformed, eyther some other way that may seeme good to their wisedome,
I pray God move the Magistrates by Some means to Consider how it might be reformed, either Some other Way that may seem good to their Wisdom,
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or by appointing Clothiers to put out all their spinning by the knot, and that they may giue a penny for so many knottes of course worke,
or by appointing Clothiers to put out all their spinning by the knot, and that they may give a penny for so many knots of course work,
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and for thus many of fine worke, as shall be thought compitent for the poore,
and for thus many of fine work, as shall be Thought compitent for the poor,
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and to allowe so much for the Weauing as is giuen for the spinning, which is thought to be proporcionable.
and to allow so much for the Weaving as is given for the spinning, which is Thought to be proportionable.
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These two things in my iudgement would amende all this disorder, though there were no medling with the wages of their pickers, burlers, breakers,
These two things in my judgement would amend all this disorder, though there were no meddling with the wages of their pickers, burlers, breakers,
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or any other, for then if they did not increase the wages of burlers and such women, they would not doe that worke,
or any other, for then if they did not increase the wages of burlers and such women, they would not do that work,
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but spinne, and if they did not giue competent wages to other men that worke vnder them, they would not doe that worke but Weaue.
but spin, and if they did not give competent wages to other men that work under them, they would not do that work but Weave.
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And where the Clothiers will obiect, then the poore will not doe their worke well, if they be tyed to giue them certaine wages:
And where the Clothiers will Object, then the poor will not do their work well, if they be tied to give them certain wages:
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the answere is, they haue the same bridle for that which they haue now, to change their workefolkes.
the answer is, they have the same bridle for that which they have now, to change their workefolkes.
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But considering the multitude of poore, the Clothiers haue gotten the lawe into their owne hand,
But considering the multitude of poor, the Clothiers have got the law into their own hand,
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as wee saye, the liberty that they haue, and practise that they vse to abridge the wages of their workefolkes, is a cause of all the misery of the poore people in our countrie at this day.
as we say, the liberty that they have, and practise that they use to abridge the wages of their workefolkes, is a cause of all the misery of the poor people in our country At this day.
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But vntill there be a lawe to binde them that be euill in this trade, let euery good man,
But until there be a law to bind them that be evil in this trade, let every good man,
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as Paul saith to Timothie, bee a lawe to himselfe, and labour to doe well,
as Paul Says to Timothy, be a law to himself, and labour to do well,
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and well will come on it Although there be some good men Clothiers, yet most of them,
and well will come on it Although there be Some good men Clothiers, yet most of them,
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if I may not say all of them, doe wante eyther conscience or consideration.
if I may not say all of them, do want either conscience or consideration.
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Nowe to helpe them in this, I would haue them diligently marke what the Apostle Iames saith here;
Now to help them in this, I would have them diligently mark what the Apostle James Says Here;
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Goe to howle and weepe for the miserie that shall come vpon you, the labourers wages that haue reaped downe your fieldes which is of you kept backe by fraude cryeth against you, &c. Go to howl and weep for the misery that shall come upon you, the labourers wages that have reaped down your fields which is of you kept back by fraud Cries against you, etc.
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When I preached this Sermon, and vrged these wordes against Clothiers, some obiected that Iames speakes not against them,
When I preached this Sermon, and urged these words against Clothiers, Some objected that James speaks not against them,
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but against husbandmen, but so a man may put all doctrine from himselfe, because the Scripture speakes not of his name, of his country or trade,
but against husbandmen, but so a man may put all Doctrine from himself, Because the Scripture speaks not of his name, of his country or trade,
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but we must know if if be the same fault, thought it be in another person or trade, it deserues the same reproofe and punishment.
but we must know if if be the same fault, Thought it be in Another person or trade, it deserves the same reproof and punishment.
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It was further obiected, that the Apostle speakes not against those that gaue too little wages,
It was further objected, that the Apostle speaks not against those that gave too little wages,
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but against them that gaue none at all.
but against them that gave none At all.
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By which kinde of caueling we see how loath this diuell is to be cast out:
By which kind of caviling we see how loath this Devil is to be cast out:
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but shall we thinke they were so inhumane and barbarous, being of the Church, as to giue them nothing at all for their worke:
but shall we think they were so inhumane and barbarous, being of the Church, as to give them nothing At all for their work:
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if that had beene so, the Apostle needed not haue saide after in the eight verse to the poore;
if that had been so, the Apostle needed not have said After in the eight verse to the poor;
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Be patient therefore brethren till the comming of the Lord; Be patient Therefore brothers till the coming of the Lord;
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for they must haue dyed quickely, but hee speakes of such an iniury as was a continuall exercise of their patience. To conclude the Apostle saith:
for they must have died quickly, but he speaks of such an injury as was a continual exercise of their patience. To conclude the Apostle Says:
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The cry of the poore is entred into the eares of the Lord of Hoastes; the like is saide: The cry of the poor is entered into the ears of the Lord of Hosts; the like is said:
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That the blood of Abell cryed for vengeance against Caine, so it is saide, the cry of Sodome was exceeding great:
That the blood of Abel cried for vengeance against Cain, so it is said, the cry of Sodom was exceeding great:
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the stone in the wall and the beame in the house shal cry against those that set them vp by euill meanes.
the stone in the wall and the beam in the house shall cry against those that Set them up by evil means.
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It is true that all sinnes doe come to the eares of the Lorde, but some sinnes bee so monstrous and prodigeous, that he dooth vehemently witnesse his knowledge and misliking of them then others, God is called the Lord of Hoastes or God of armies,
It is true that all Sins do come to the ears of the Lord, but Some Sins be so monstrous and prodigious, that he doth vehemently witness his knowledge and misliking of them then Others, God is called the Lord of Hosts or God of armies,
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because he hath al creatures at commandement to execute his iudgementes, he had Beares to deuoure the children that mocked the Prophet Elisha, he had dogges to deuoure Iesabell, he had Flies, Frogs,
Because he hath all creatures At Commandment to execute his Judgments, he had Bears to devour the children that mocked the Prophet Elisha, he had Dogs to devour Jezebel, he had Flies, Frogs,
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and Lice, to deuour the land of Egipt, & he hath an hoast of Angelles to take vengeance of wicked men, it is said, Defraude not one another in any matter, for God is an auenger of all such things; and it is saide:
and Lice, to devour the land of Egypt, & he hath an host of Angels to take vengeance of wicked men, it is said, Defraud not one Another in any matter, for God is an avenger of all such things; and it is said:
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No vnrighteous person shall inherite the kingdome of God, meaning if he continue so and repent not, to leaue his vnrighteousnesse. No unrighteous person shall inherit the Kingdom of God, meaning if he continue so and Repent not, to leave his unrighteousness.
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Lay these Scriptures to your course, and then doe that that belonges to your comfort, looke without parciality into it,
Lay these Scriptures to your course, and then do that that belongs to your Comfort, look without parciality into it,
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and I hope yee will see it looke farre enough vnto the time when yee must answere it,
and I hope ye will see it look Far enough unto the time when ye must answer it,
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and then I doubt not yee will reforme it.
and then I doubt not ye will reform it.
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Now if the sinne be so great to keepe back the wages of those that labour corporally, what is it to keepe backe the wages of those that labour spiritually? for Christ saith of those, The Labourer is worthy of his wages;
Now if the sin be so great to keep back the wages of those that labour corporally, what is it to keep back the wages of those that labour spiritually? for christ Says of those, The Labourer is worthy of his wages;
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and the more excellent the labour is, the greater wages is due vnto it:
and the more excellent the labour is, the greater wages is due unto it:
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but I would haue the indignitye and iniquitie of this considered, by comparing it with the former,
but I would have the indignity and iniquity of this considered, by comparing it with the former,
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and so will end with this prayer to God, that hee would draw vs and keepe vs from both these euilles,
and so will end with this prayer to God, that he would draw us and keep us from both these evils,
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and teach and strengthen vs euery waye to doe well. FINIS.
and teach and strengthen us every Way to do well. FINIS.
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