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The life and death of the Rich man and Lazarus. There was a certaine Rich man that was cloathed in Purple, and fine White, Luke. 16.19. and fared deliciously euery day.
The life and death of the Rich man and Lazarus. There was a certain Rich man that was clothed in Purple, and fine White, Lycia. 16.19. and fared deliciously every day.
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And there was a certaine begger, named Lazarus;
And there was a certain beggar, nam Lazarus;
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that lay at his gate full of sores, desiring to be refreshed with the crumes that fell from his boord,
that lay At his gate full of sores, desiring to be refreshed with the crumes that fell from his board,
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but no man gaue them vnto him: but the dogges came and licked his sores.
but no man gave them unto him: but the Dogs Come and licked his sores.
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And it fortuned that the begger dyed, and was carried by the Angels into Abrahams bosome, The Rich man also dyed and was buried,
And it fortuned that the beggar died, and was carried by the Angels into Abrahams bosom, The Rich man also died and was buried,
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and being in hell torments, &c. and being in hell torments, etc.
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Text. There was a certaine Rich man.
Text. There was a certain Rich man.
np1 a-acp vbds dt j j n1.
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THe Heathen wisserdes (whose knowledge of the true God, being as imperfect as that mans sight, which saw men walke like trees) said that the possessions of this life, are eyther the riches of the minde,
THe Heathen wisserdes (whose knowledge of the true God, being as imperfect as that men sighed, which saw men walk like trees) said that the possessions of this life, Are either the riches of the mind,
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or the goods of the body, or the benefits of fortune. But the spirit of truth binding these, and all other blessings together, saith:
or the goods of the body, or the benefits of fortune. But the Spirit of truth binding these, and all other blessings together, Says:
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that euery good and perfect gift commeth downe from the Father of lights:
that every good and perfect gift comes down from the Father of lights:
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teaching vs to know both who is the right owner, and what is the true vse of them, which (as it should seeme by the sequell of this story) is not through ignoraunce obscured,
teaching us to know both who is the right owner, and what is the true use of them, which (as it should seem by the sequel of this story) is not through ignorance obscured,
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but by negligence forgotten of the gripple penny-fathers of our golde-sicke age, who hauing hazarded their soules to that Lyon the Deuill for goods, as Daniels body was indaungered to those Lyons for the honour of his God:
but by negligence forgotten of the gripple penny-fathers of our golde-sicke age, who having hazarded their Souls to that lion the devil for goods, as Daniel's body was indaungered to those Lyons for the honour of his God:
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the vulgar singling out some one of these: O say they; there is a very rich man.
the Vulgar singling out Some one of these: Oh say they; there is a very rich man.
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Mobile sic sequitur fortunae lumina vulgus. And in deed, of all such we may safelie say as this scripture doth:Mobile sic sequitur Fortunae lumina vulgus. And in deed, of all such we may safely say as this scripture does:
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That they are rich, but with that difference of riches which the Apostle taught Timothy: namely with riches of this world.
That they Are rich, but with that difference of riches which the Apostle taught Timothy: namely with riches of this world.
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The vnsatiable hungring thereafter, the very Heathen haue mocked, and laughed to scorne: with such like tauntes as this.
The unsatiable hungering thereafter, the very Heathen have mocked, and laughed to scorn: with such like taunts as this.
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O Ciues, Ciues querenda pecunia primum virtus post nummos. O Citizens get money first; let vertue come behinde.O Ciues, Ciues querenda Pecunia primum virtus post Nummos. Oh Citizens get money First; let virtue come behind.
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And in truth who seeth not that they thinke themselues to haue vertue enough, if they possesse money enough? As vnseemely a thing:
And in truth who sees not that they think themselves to have virtue enough, if they possess money enough? As unseemly a thing:
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as when Hagar the Hand-mayde would bee aduaunced aboue Sara her Mistris. O foolish Galathians, who hath bewitched you:
as when Hagar the Handmaid would be advanced above Sarah her Mistress. Oh foolish Galatians, who hath bewitched you:
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said the Apostle, and O doting worldlings, how hath gaine inchaunted you? that your toyling heere, should bring you also a torment hereafter? The holy Ghost mentioning that shoure of wealth which was powered vpon Job, concludeth:
said the Apostle, and Oh doting worldlings, how hath gain enchanted you? that your toiling Here, should bring you also a torment hereafter? The holy Ghost mentioning that shower of wealth which was powered upon Job, Concludeth:
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so that hee was one of the Principall men of the East Country. so that he was one of the Principal men of the East Country.
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That wee might not consider onely how much hee had, but how well also he vsed that which he possessed.
That we might not Consider only how much he had, but how well also he used that which he possessed.
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For no man is blessed because he hath much, but he hath much because he is blessed.
For no man is blessed Because he hath much, but he hath much Because he is blessed.
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And you may note this to bee true, by the testimony of God himselfe:
And you may note this to be true, by the testimony of God himself:
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who said that Iob feared God and eschewed euill, two vertues rarely found in the rich,
who said that Job feared God and Eschewed evil, two Virtues rarely found in the rich,
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but this is true both in rich and poore: that where no feare of GOD went before, there no auoyding of euill commeth after.
but this is true both in rich and poor: that where no Fear of GOD went before, there no avoiding of evil comes After.
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This is euident in them that couet to bee rich without exception, not regarding eyther from whome they get,
This is evident in them that covet to be rich without exception, not regarding either from whom they get,
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or by what right they haue, so they haue. Who say to the wealth of this world, as Saint Paule said to the Corinthians.
or by what right they have, so they have. Who say to the wealth of this world, as Saint Paul said to the Corinthians.
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I will gladly spend, and bee spent for your sakes, who would clawe a muckhill to find a Pearle? who would rip their brothers intrayles for money, as Sampson searched the Lyons carkasse for hony, whose whole endeuour is to serue their owne turne onely, like Noas Crow: I will gladly spend, and be spent for your sakes, who would claw a muckhill to find a Pearl? who would rip their Brother's intrayles for money, as Sampson searched the Lyons carcase for honey, whose Whole endeavour is to serve their own turn only, like Noas Crow:
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And haue euen solde themselues to do euill, not regarding that they haue done it in the sight of the Lord.
And have even sold themselves to do evil, not regarding that they have done it in the sighed of the Lord.
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All that Iob hath be in thy hand, said God to Sathan: All that Job hath be in thy hand, said God to Sathan:
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O if some had so much power ouer their neighbors, how would they dominere ouer them? All that he hath is a large commission:
Oh if Some had so much power over their neighbours, how would they dominere over them? All that he hath is a large commission:
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yet this doe many take vpon them at this day, but by what authority? that is the question.
yet this do many take upon them At this day, but by what Authority? that is the question.
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Againe, vppon himselfe see thou laye not thine hand, said God to the Deuill:
Again, upon himself see thou say not thine hand, said God to the devil:
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then are not they worse then the Deuill, who not beeing content with all that a man hath in goods, do ceaze on his body too.
then Are not they Worse then the devil, who not being content with all that a man hath in goods, do cease on his body too.
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Be it knowne to you then:
Be it known to you then:
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that a man in seeking to bee rich may sin greeuously, in these two Capitall pointes:
that a man in seeking to be rich may sin grievously, in these two Capital points:
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First, in greedy snatching at what they see, like Achan and Ahab: Secondly in miserable keeping of that they possesse, as this rich wretch:
First, in greedy snatching At what they see, like achan and Ahab: Secondly in miserable keeping of that they possess, as this rich wretch:
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And both appeare in all such as withhold that by wronge, which others should haue by right.
And both appear in all such as withhold that by wrong, which Others should have by right.
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Therefore said the Lord, beware of coueting: beware of it you rich men:
Therefore said the Lord, beware of coveting: beware of it you rich men:
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for it will cause you to doe wronge, if you may gaine but a peece of bread:
for it will cause you to do wrong, if you may gain but a piece of bred:
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beware of it you poore men, for as the wylde Asse is the Lyons pray in the wildernesse, so is the poore the pray of the rich.
beware of it you poor men, for as the wild Ass is the Lyons pray in the Wilderness, so is the poor the prey of the rich.
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It was the saying of a man that had no lesse goodnes then goods: That gaine gotten with credit lost, is a badde bargaine.
It was the saying of a man that had no less Goodness then goods: That gain got with credit lost, is a bad bargain.
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It is no happinesse to plant your selues heere, and to floorish for a time,
It is no happiness to plant your selves Here, and to flourish for a time,
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for so doe the very damned glister heere for a season, and yet they are no golde,
for so do the very damned glister Here for a season, and yet they Are no gold,
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but to be as the Cedars which God hath planted, is to be blessed: Riches and plenteousnes are in that house.
but to be as the Cedars which God hath planted, is to be blessed: Riches and plenteousness Are in that house.
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Then if yee will bee rightly rich, let me aduise you, and what I haue learned of the Lord, that shall I deliuer vnto you.
Then if ye will be rightly rich, let me advise you, and what I have learned of the Lord, that shall I deliver unto you.
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Lay vp treasure for your selues in heauen, by bestowing it so as it may most glorifie your Father which is in heauen; Lay up treasure for your selves in heaven, by bestowing it so as it may most Glorify your Father which is in heaven;
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and all this is then done, when you doe good by way of distribution, for with these (as with sacrifices) God is pleased.
and all this is then done, when you do good by Way of distribution, for with these (as with Sacrifices) God is pleased.
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All men doe know that there is enough deliuered out to the great Stewardes, to suffice the whole housholde:
All men do know that there is enough Delivered out to the great Stewards, to suffice the Whole household:
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but they haue made that which they haue receiued, riches of iniquity;
but they have made that which they have received, riches of iniquity;
cc-acp pns32 vhb vvn d r-crq pns32 vhb vvn, n2 pp-f n1;
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whilst by iniquity they withholde that from their brethren, which was deliuered for their brethren, themselues being but Stewardes of it, at the most.
while by iniquity they withhold that from their brothers, which was Delivered for their brothers, themselves being but Stewards of it, At the most.
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Why then should not the bloud of the famished crye for vengeaunce more shrill then that of Abell, seeing hee was but one,
Why then should not the blood of the famished cry for vengeance more shrill then that of Abel, seeing he was but one,
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but these are many a one? You Serpents; that are wise for your selues:
but these Are many a one? You Serpents; that Are wise for your selves:
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Why be ye not likewise harmelesse towardes others, but thus proceede in wronging and wringing your watri-faced brethren? Breake off your cruelty,
Why be you not likewise harmless towards Others, but thus proceed in wronging and wringing your watri-faced brothers? Break off your cruelty,
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as the Spinster doth her threed, intending to drawe it out no longer.
as the Spinster does her thread, intending to draw it out no longer.
c-acp dt n1 vdz po31 n1, vvg pc-acp vvi pn31 av av-dx av-jc.
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As God Almighty once gathered the Waters together, that the earth might also haue a beeing;
As God Almighty once gathered the Waters together, that the earth might also have a being;
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so dooth he now restrayne the rich, least (at last) they shoulde ingrosse all.
so doth he now restrain the rich, lest (At last) they should engross all.
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Phillip, King of Macedonia hath left fewe of his minde, that are neere his might: Philip, King of Macedonia hath left few of his mind, that Are near his might:
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Who on a time lying on the grounde, and perceiuing himselfe to be of a small timbred body: said to his attendauntes:
Who on a time lying on the ground, and perceiving himself to be of a small timbered body: said to his attendants:
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I maruell why wee couet to ingrosse so much of this world, seeing so little of it would serue our turne.
I marvel why we covet to engross so much of this world, seeing so little of it would serve our turn.
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And this was found written on the Toombe of Saladine in Capitall letters: SALADINE, SOMTIME KING OF EGIPT, ARABIA AND SIRIA, NOW POSSESSETH ONELY TWO VARDS OF GROVND.
And this was found written on the Tomb of Saladine in Capital letters: SALADINE, SOMETIME KING OF EGYPT, ARABIA AND SYRIA, NOW POSSESSES ONLY TWO VARDS OF GROUND.
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Why are not men contented then, who haue siluer as plenty as stones, or when Alexander like they can command a world, but like these Gyants, would conquer heauen too.
Why Are not men contented then, who have silver as plenty as stones, or when Alexander like they can command a world, but like these Giants, would conquer heaven too.
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Deus viuens dedit nobis omnia abunde, ad vtendum. The lyuing God hath giuen vs al things aboundantly to enioy, saith the Apostle. Deus viuens dedit nobis omnia abunde, ad vtendum. The living God hath given us all things abundantly to enjoy, Says the Apostle.
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And what would men haue more, except they desire the Deuill and all? Our naked comming into the world,
And what would men have more, except they desire the devil and all? Our naked coming into the world,
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and our thredbare going out of it, are preachers to vs of the right vse of these thinges, by the small interest we haue in them.
and our threadbare going out of it, Are Preachers to us of the right use of these things, by the small Interest we have in them.
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And yet you see, that as the Lord with clay dyd once open the eyes of the blinde, And yet you see, that as the Lord with clay did once open the eyes of the blind,
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so the Deuill and the world with clay, do close vppe the sight of the seeing:
so the devil and the world with clay, do close up the sighed of the seeing:
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a manifest signe that this clay maketh the blessing which that had.
a manifest Signen that this clay makes the blessing which that had.
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I haue seene men wipe their eyes with golde, saying that it was very soueraigne for the sight:
I have seen men wipe their eyes with gold, saying that it was very sovereign for the sighed:
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but a wise man said, he that will be rich all to soone hath an ill eye,
but a wise man said, he that will be rich all to soon hath an ill eye,
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as though hee thought golde to be as infectious to the sight, as sinne is to the soule.
as though he Thought gold to be as infectious to the sighed, as sin is to the soul.
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Such an eye had Acan; that seeing the golde at Jerico: it caused his heart to couet it, Such an eye had Ashcan; that seeing the gold At Jericho: it caused his heart to covet it,
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and his hand to take it.
and his hand to take it.
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By which place it may safely bee gathered, that all-hauing worldlings, make onely three steps to bee wealthy. 1. A wicked eye to finde out a commoditie. 2. A bottomles heart to desire it. 3. And a sixe-fingered hand to ceaze on it.
By which place it may safely be gathered, that all-hauing worldlings, make only three steps to be wealthy. 1. A wicked eye to find out a commodity. 2. A bottomless heart to desire it. 3. And a sixe-fingered hand to cease on it.
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Such men oftentimes come by that they haue as honestly as Acan gat the gold which he hidde in his Tent, who called stealing but taking, Such men oftentimes come by that they have as honestly as Ashcan got the gold which he hid in his Tent, who called stealing but taking,
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and by his hyding of it, men may gesse how honestly hee had gotten it. And true it is of all the couetous:
and by his hiding of it, men may guess how honestly he had got it. And true it is of all the covetous:
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that they steale and hyde too like Acan the sonne of Carmy.
that they steal and hide too like Ashcan the son of Carmy.
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And if they had no more steps to go vp to their lofty Towers, then to the getting of them, they would come downe like Ahazia, when hee fell through his Lattice window in his vpper Chamber at Samaria. Saul in all his proceedinges shewed himselfe a wise Politician;
And if they had no more steps to go up to their lofty Towers, then to the getting of them, they would come down like Ahazia, when he fell through his Lattice window in his upper Chamber At Samaria. Saul in all his proceedings showed himself a wise Politician;
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but when hee sinned against God grossy: Samuell telleth him that he was become a foole in so doing.
but when he sinned against God grossy: Samuel Telleth him that he was become a fool in so doing.
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And so is the wisest man if hee suffereth the thinges of this world to deceiue his heart.
And so is the Wisest man if he suffers the things of this world to deceive his heart.
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Haue I said to the wedge of golde thou art my confidence? or reioyced because my portion was made great? said Iob. Yet now:
Have I said to the wedge of gold thou art my confidence? or rejoiced Because my portion was made great? said Job Yet now:
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what Eagle resorteth not to that Carkasse, and whose chist holdeth not both the money and the Master too? So true is that of our Sauiour:
what Eagl resorteth not to that Carcase, and whose Christ holds not both the money and the Master too? So true is that of our Saviour:
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where the treasure is, there will the heart be also.
where the treasure is, there will the heart be also.
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The Lord reproouing the sinne that Dauid committed with the wife of Vria: saith, I gaue thee thy Masters house, The Lord reproving the sin that David committed with the wife of Uria: Says, I gave thee thy Masters house,
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and his wiues into thy bosome, and the houses of Iuda, and Jsraell. And might (if that had been too little) haue giuen thee so much more.
and his wives into thy bosom, and the houses of Iuda, and Israel. And might (if that had been too little) have given thee so much more.
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Teaching all men to vse no vnlawfull meanes to get what they desire, but to sue for it at the handes of that bountifull giuer, who multiply his blessinges vpon his children, as hee did double his spirit vpon Elizeus. And yet as a net is full of birds, so are many mens houses replenished with wealth,
Teaching all men to use no unlawful means to get what they desire, but to sue for it At the hands of that bountiful giver, who multiply his blessings upon his children, as he did double his Spirit upon Elisha. And yet as a net is full of Birds, so Are many men's houses replenished with wealth,
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so gotten as Foulers get birds, and that is by deceiuing men craftily. The Scriptures doe compare the worlds getting of wealth to hunting: as when the Prophet saith:
so got as Fowlers get Birds, and that is by deceiving men craftily. The Scriptures do compare the world's getting of wealth to hunting: as when the Prophet Says:
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Euery man hunteth his brother with a net: & in hunting euery practise tendeth to the ruine of the hunted. Every man hunts his brother with a net: & in hunting every practice tendeth to the ruin of the hunted.
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Therfore there be dogges, Gins, and nets, but as it is gotten so thriueth it:
Therefore there be Dogs, Begins, and nets, but as it is got so thriveth it:
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for the wicked man shall not roast that which he hath gotten in hunting, so small a time shall it remaine with him,
for the wicked man shall not roast that which he hath got in hunting, so small a time shall it remain with him,
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and so little comfort shall he haue of it. De male quesitis, non gaudet tertius heres.
and so little Comfort shall he have of it. De male quesitis, non Gadet tertius heres.
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Yet it is as truely said of the Vsurer as of the Hunter:
Yet it is as truly said of the Usurer as of the Hunter:
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that sequitur fugientia, capta relinquit, he pursueth that which would escape him, for what hee hath is sure enough.
that sequitur fugientia, Captivity relinquit, he pursueth that which would escape him, for what he hath is sure enough.
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And as we vsually speake of such as run away. Caelum, non animum, mutant: They doe but change the Climate, not their conditions:
And as we usually speak of such as run away. Caelum, non animum, mutant: They do but change the Climate, not their conditions:
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so saith Esay of Vsurers and oppressors: you doe no lesse violence after your fasting and praying then you did before them. so Says Isaiah of Usurers and Oppressors's: you do no less violence After your fasting and praying then you did before them.
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There was sometime dwelling in this Citty a very poore man, who being desirous to beginne the world:
There was sometime Dwelling in this city a very poor man, who being desirous to begin the world:
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had (as then hee said) but one face more then a sheepe hath; but at the last hee found a friend worth eyght poundes to him.
had (as then he said) but one face more then a sheep hath; but At the last he found a friend worth eyght pounds to him.
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Whereof him selfe did bestowe, in fine Lynnen, fiue poundes, and his Wife in Cruels, three poundes, which in short time by retale yeelded him a noble in the pound for his Linnen.
Whereof him self did bestow, in fine Linen, fiue pounds, and his Wife in Cruels, three pounds, which in short time by retale yielded him a noble in the pound for his Linen.
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And his Wiues commodity return'd her foure shillings in the pound. But hee did not thinke that to bee sufficient gayne.
And his Wives commodity returned her foure shillings in the pound. But he did not think that to be sufficient gain.
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Wherefore he tooke both his commodities into his owne handes, and was like him that went to hell:
Wherefore he took both his commodities into his own hands, and was like him that went to hell:
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fine and cruell, and in short time becommeth very rych, (for Thistels grow fast) and by this tyme sendes his sonne to the Vniuersity, who well Tutored, soone grewe rype,
fine and cruel, and in short time becomes very rich, (for Thistels grow fast) and by this time sends his son to the university, who well Tutored, soon grew ripe,
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and being called to Paules Crosse, (lyke the gracious chylde of a gracelesse Father) Clarkelike, enuyed against damnable vsury, his Fathers professed occupation.
and being called to Paul's Cross, (like the gracious child of a graceless Father) Clarkelike, envied against damnable Usury, his Father's professed occupation.
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And when such newes were carryed to his Father (whome to haue seene at a Sermon had been greater newes) his Father replyed:
And when such news were carried to his Father (whom to have seen At a Sermon had been greater news) his Father replied:
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I cannot iustly blame my Sonne for that he hath done, for it is aswell his profession, to speake against vsury,
I cannot justly blame my Son for that he hath done, for it is aswell his profession, to speak against Usury,
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as it is my occupation to follow it, otherwise hee might want matter to speake on,
as it is my occupation to follow it, otherwise he might want matter to speak on,
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and both my selfe and my Son might lacke money to liue on:
and both my self and my Son might lack money to live on:
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proceed therefore my Sonne, quoth this goldfinder, and see you spare not to inuent damning arguments against such as liue by loane,
proceed Therefore my Son, quoth this goldfinder, and see you spare not to invent damning Arguments against such as live by loan,
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and I hope that in time this wil become my trade alone.
and I hope that in time this will become my trade alone.
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There be many thinges in the workes of God, whose effects onely are knowne to vs,
There be many things in the works of God, whose effects only Are known to us,
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but the causes bee hidden from vs, as in this: That one is made rich, and another left poore:
but the Causes be hidden from us, as in this: That one is made rich, and Another left poor:
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Wee know what is done heerein, but we know not why it is so done. There may be some coniectures made of the matter, but suppositions are no sound proofes:
we know what is done herein, but we know not why it is so done. There may be Some Conjectures made of the matter, but suppositions Are no found proofs:
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and yet may wee not thinke Gods works to be vniust, because they are vnknowne to vs. For if wee will haue patience vntill the labourers are called, we shall see that God will delyuer the penny equally to vs all.
and yet may we not think God's works to be unjust, Because they Are unknown to us For if we will have patience until the labourers Are called, we shall see that God will deliver the penny equally to us all.
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And indeed if euery man may doe what he list with his owne: much more will God deale how he will, with whom hee will.
And indeed if every man may do what he list with his own: much more will God deal how he will, with whom he will.
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And what know we, whether the plenty which the rich haue heere, be firebrands, which God (in his wrath) hath cast at them? but if they are blessinges, let no mans eye bee euill because GOD is good.
And what know we, whither the plenty which the rich have Here, be firebrands, which God (in his wrath) hath cast At them? but if they Are blessings, let no men eye be evil Because GOD is good.
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Text. That was clothed in Purple and fine White.
Text. That was clothed in Purple and fine White.
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IT is true (by warrant of holy writ) that if any may pleade state by their apparell, the rich may doe it, for when our Sauiour said, that such as weare silken rayments are in Kings Courts, hee ment their attyre was befitting their state,
IT is true (by warrant of holy writ) that if any may plead state by their apparel, the rich may do it, for when our Saviour said, that such as wear silken raiments Are in Kings Courts, he meant their attire was befitting their state,
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and teacheth vs that such garments doe best become our person, as most agree with our calling.
and Teaches us that such garments do best become our person, as most agree with our calling.
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And that all thinges should be ordered after his pleasure that taught vs to pray:
And that all things should be ordered After his pleasure that taught us to pray:
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Thy will be done. Saint Iames, vnder the names of a silken cote, and vile rayment, vnderstandeth a difference betwixt the rich and the poore, Thy will be done. Saint James, under the names of a silken coat, and vile raiment, understandeth a difference betwixt the rich and the poor,
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while they soiourne heere on earth. As if he should say:
while they sojourn Here on earth. As if he should say:
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The rich Moth-feeders & Cankerbreeders, doe vse to shewe their pompe by their apparell, their hearts are as full of pride, The rich Moth-feeders & Cankerbreeders, do use to show their pomp by their apparel, their hearts Are as full of pride,
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as their bagges are of gold, and they will haue the world to knowe it too.
as their bags Are of gold, and they will have the world to know it too.
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Therefore said Paul to Timothie: Charge them that are rich, that they be not high minded,
Therefore said Paul to Timothy: Charge them that Are rich, that they be not high minded,
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and that they trust not in vncertaine riches. Two sinnes was the rich sort infected withall especially;
and that they trust not in uncertain riches. Two Sins was the rich sort infected withal especially;
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With a vaine confidence in vaine riches, which the Apostle saith, none ought to put any trust in, because they are vncertaine:
With a vain confidence in vain riches, which the Apostle Says, none ought to put any trust in, Because they Are uncertain:
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the Thames doth both ebbe and flowe in foure and twenty houres without faile, but no man can tel when a Bank-rout shall flowe,
the Thames does both ebb and flow in foure and twenty hours without fail, but no man can tell when a Bank-rout shall flow,
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if hee be at an ebbe:
if he be At an ebb:
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Again, the Thames hath neuer so low a fall, but it hath as high a flood:
Again, the Thames hath never so low a fallen, but it hath as high a flood:
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but if a rich man fall, his floode is sildome recouered to the full.
but if a rich man fallen, his flood is seldom recovered to the full.
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Therefore rich men haue no reason to bee high minded because of their wealth, yet it is as proper to wealth as to witte, to puffe vppe fleshe and blood, with the blaste of vaine-glory.
Therefore rich men have no reason to be high minded Because of their wealth, yet it is as proper to wealth as to wit, to puff up Flesh and blood, with the blast of vainglory.
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Yea, so high doth the mind of the mighty lift vp their lookes, that they looke quite ouer the poore,
Yea, so high does the mind of the mighty lift up their looks, that they look quite over the poor,
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and neuer see them or not regard them (at the least:) and as the wickednesse of all the wealthy is for the most part Capitall,
and never see them or not regard them (At the least:) and as the wickedness of all the wealthy is for the most part Capital,
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so the sinne of Citizens, are lofty sinnes especially. Wherefore God called them high-minded Citizens.
so the sin of Citizens, Are lofty Sins especially. Wherefore God called them High-minded Citizens.
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Lord I am not high-minded, I haue no proude lookes said the Psalmist, as if hee would haue said an high minde is discernable by a proude countinaunce, Lord I am not High-minded, I have no proud looks said the Psalmist, as if he would have said an high mind is discernible by a proud countinaunce,
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or the countenaunce is the Callender of the minde.
or the countenance is the Callander of the mind.
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And so ment Esay when hee said of the impudent sinners, their countenaunce bewrayeth them, &c. Your religion lyeth in your mouthes, for the most part;
And so meant Isaiah when he said of the impudent Sinners, their countenance bewrayeth them, etc. Your Religion lies in your mouths, for the most part;
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and your wealth in your heartes: Like those whome the holy Ghost pointing out to Ezekiell, said:
and your wealth in your hearts: Like those whom the holy Ghost pointing out to Ezekiel, said:
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Sonne of man they speake well of thee, but their harts, runneth after their couetousnesse.
Son of man they speak well of thee, but their hearts, Runneth After their covetousness.
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Or as Ieremie saith of the people in his time, that they did acknowledge that the Lord liueth,
Or as Ieremie Says of the people in his time, that they did acknowledge that the Lord lives,
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but yet would sweare to deceiue: Ostentant pietatem, non ostendunt pietatem.
but yet would swear to deceive: Ostentant pietatem, non ostendunt pietatem.
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They will talke of Godlynes as much as any, but they walke in goodnes as little as any,
They will talk of Godliness as much as any, but they walk in Goodness as little as any,
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for the empty caske maketh more rumbling then the full. Yea it is as true of them as of Rome:
for the empty cask makes more rumbling then the full. Yea it is as true of them as of Room:
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that, Religio peperit diuitias et filia deuorau•t matrem:
that, Religio Peperit Riches et filia deuorau•t matrem:
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the blessing of the Gospell hath made them wealthy, and the Daughter hath deuoured the mother.
the blessing of the Gospel hath made them wealthy, and the Daughter hath devoured the mother.
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And nowe wealth hath begotten that drunken sinne of pride, which all the Props in the world are too weake to support.
And now wealth hath begotten that drunken sin of pride, which all the Props in the world Are too weak to support.
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As you see in the Prophesie of Esay, and much like is it to Absolons hayre, that was too heauie for his head,
As you see in the Prophesy of Isaiah, and much like is it to Absolom hair, that was too heavy for his head,
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vntill at last his head was too heauy for his body too, which teacheth that people infected with pride are neuer weary of it,
until At last his head was too heavy for his body too, which Teaches that people infected with pride Are never weary of it,
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vntill it be weary of them: Iessabel dyed with a painted face, and Absalon in his long haire.
until it be weary of them: Jezebel died with a painted face, and Absalom in his long hair.
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So God was as good as his word, that he once spake by his Prophet Sophonie: I will visite the Princes and the Kings children,
So God was as good as his word, that he once spoke by his Prophet Zephaniah: I will visit the Princes and the Kings children,
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and all that attire themselues strangely. By the word, Visit: God meaneth that such are growne out of order, for visitation tendeth to reformation.
and all that attire themselves strangely. By the word, Visit: God means that such Are grown out of order, for Visitation tendeth to Reformation.
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Now as this & al other scriptures like to this do teach, that God will not endure these abuses,
Now as this & all other Scriptures like to this do teach, that God will not endure these Abuses,
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so knowe you, that too much trimming of the outwarde man, is a manifest token, that the inwarde man is abridged of his inward grace.
so know you, that too much trimming of the outward man, is a manifest token, that the inward man is abridged of his inward grace.
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And this principle being as true in diuinity as in humanity, that the variety of thinges argueth the verye vanity of them, inferreth by a necessary consequent, that much variety of apparell, is proofe enough of a minde surfeyted with vanity.
And this principle being as true in divinity as in humanity, that the variety of things argue the very vanity of them, infers by a necessary consequent, that much variety of apparel, is proof enough of a mind surfeited with vanity.
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We cannot immagine any man or woman to bee so banckrout of sence, but if they be not honest indeed,
We cannot imagine any man or woman to be so banckrout of sense, but if they be not honest indeed,
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yet they would bee accounted so at the least:
yet they would be accounted so At the least:
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sith then our apparell, and other outward demeanor calleth our life into question, euen in pollicy it were good, to beware what garments we weare,
sith then our apparel, and other outward demeanour calls our life into question, even in policy it were good, to beware what garments we wear,
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but specially because religiō wil iudge vs, for who wil say they are mortified inwardly to God, which liue a loose life in the face of the world? Ornamentum est quod ornat, or nat autem quod honestat:
but specially Because Religion will judge us, for who will say they Are mortified inwardly to God, which live a lose life in the face of the world? Ornamentum est quod ornat, or nat autem quod honestat:
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An Ornament is that which becommeth vs, and that becommeth vs which wee may weare with honestie, saith one.
an Ornament is that which becomes us, and that becomes us which we may wear with honesty, Says one.
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It were good then, that such as care not for christianity, would suite themselues with modesty,
It were good then, that such as care not for christianity, would suit themselves with modesty,
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and not giue the world occasion to thinke that they liue, onely to liue vnhonestly:
and not give the world occasion to think that they live, only to live unhonestly:
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this sinne of pride consisteth either in strangenes of fashiō, like the Babilonish garment which Acan conueyed,
this sin of pride Consisteth either in strangeness of fashion, like the Babylonish garment which Ashcan conveyed,
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or in superfluity of matter, as when they lay on cost, like Iulia, that would not forget that shee was the Emperours daughter,
or in superfluity of matter, as when they lay on cost, like Iulia, that would not forget that she was the emperors daughter,
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though her father (as she said) forgat that he was the Emperour:
though her father (as she said) forgot that he was the Emperor:
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or as our superfluous Dames that thinke they bee best regarded, whose Gownes are most garded:
or as our superfluous Dams that think they be best regarded, whose Gowns Are most guarded:
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or like the bouncing breeched Gentles, that make garmentes (as Assuerus made his feast,) to shew theyr ability:
or like the bouncing breeched Gentiles, that make garments (as Assuerus made his feast,) to show their ability:
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but, ad quid deliciae vestrae: to what vse serue all your vanities? Euery man seeth saue they that eyther will not see,
but, ad quid Deliciae Vestrae: to what use serve all your vanities? Every man sees save they that either will not see,
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or dare say nothing if they see, because Assuerus decree is of no force in their houses:
or Dare say nothing if they see, Because Assuerus Decree is of no force in their houses:
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the husband is many times constrained to looke out of his house, as an Owle out of a bush; the husband is many times constrained to look out of his house, as an Owl out of a bush;
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daring onely see, but not bee seene; Such women Esay cheeketh, with:
daring only see, but not be seen; Such women Isaiah cheeketh, with:
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Vp you rich and idle women, for they will not worke vntill they haue brought their husbandes from plenty to beggery: Up you rich and idle women, for they will not work until they have brought their Husbands from plenty to beggary:
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faire burdens are they, not cracking the backe, but quite breaking the necke of their husbandes credit, de albatasepulcra, goodly graues to burie all their husbands wealth in.
fair burdens Are they, not cracking the back, but quite breaking the neck of their Husbands credit, de albatasepulcra, goodly graves to bury all their Husbands wealth in.
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Text. And fared verie deliciouslie euerie day.
Text. And fared very deliciously every day.
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It is a great blessing of God to haue meate and drinke at all, and it is a greater blessing to haue it of the best,
It is a great blessing of God to have meat and drink At all, and it is a greater blessing to have it of the best,
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but to haue it euery daie, is to be blessed in the suparlatiue degree.
but to have it every day, is to be blessed in the suparlatiue degree.
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And yet I do not so cal these blessings, as if I thought all men blessed, that liue in aboundance:
And yet I do not so call these blessings, as if I Thought all men blessed, that live in abundance:
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for there are men that haue goods, and not the grace how to vse them:
for there Are men that have goods, and not the grace how to use them:
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such a mans wealth is good in respect of the giuer, but ill in respect of the receiuer, goods they are because they fare well by them, such a men wealth is good in respect of the giver, but ill in respect of the receiver, goods they Are Because they fare well by them,
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but euils, because their plenty relieueth not others pouerty; For when men fare well, they should remember them that fare ill:
but evils, Because their plenty relieveth not Others poverty; For when men fare well, they should Remember them that fare ill:
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As Nehemia said at the feast of Tabernacles.
As Nehemiah said At the feast of Tabernacles.
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God is neuer more dishonored then in that time of merriment, as if you looke with the spectacles of discretion, you may see in those sinnes of Sodom. Therefore Iob had reason to respect (as he said he did) that his Sonnes had dishonored God in their feastes.
God is never more dishonoured then in that time of merriment, as if you look with the spectacles of discretion, you may see in those Sins of Sodom. Therefore Job had reason to respect (as he said he did) that his Sons had dishonoured God in their feasts.
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Whē did you euer heare of a greater Eclipse to the honor of God then at the Reuels on Herods birth day? You knowe howe good a man lost his head at that feast.
When did you ever hear of a greater Eclipse to the honour of God then At the Revels on Herods birth day? You know how good a man lost his head At that feast.
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Goe to then, you that fare deliciouslie euery day, you that haue that which is both dainty and plentie, feeding on the quintessence of Gods giftes;
Go to then, you that fare deliciously every day, you that have that which is both dainty and plenty, feeding on the quintessence of God's Gifts;
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You whose tongue doth taste of whatsoeuer it can talke off; You that thinke you are borne onely to go gailie, and feed finely;
You whose tongue does taste of whatsoever it can talk off; You that think you Are born only to go gaily, and feed finely;
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You that fare the better for all thinges, and yet nothing fareth the better for you.
You that fare the better for all things, and yet nothing fareth the better for you.
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As the children of the Prophets applauded Elisha for his goodnesse, so all condemne you for your exceeding badnesse: As the children of the prophets applauded Elisha for his Goodness, so all condemn you for your exceeding badness:
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And as the poore in Jobs time blessed him for his bounty, so the needy of our age curse you for your cruelty,
And as the poor in Jobs time blessed him for his bounty, so the needy of our age curse you for your cruelty,
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and that iustly too, seeing you are without all excuse, for doing good.
and that justly too, seeing you Are without all excuse, for doing good.
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For could a man come to Naball in a fitter time then at his Sheep shering? or to a meeter man then such a one, For could a man come to Nabal in a fitter time then At his Sheep shearing? or to a meeter man then such a one,
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as hath for euery day in the weeke a seuerall suite, and for Sunday two? or that feedeth on dainties euery daye? I cannot see saith Saint Iames, how these men can (with a quiet conscience) goe gorgiously, fare daintily,
as hath for every day in the Week a several suit, and for Sunday two? or that feeds on dainties every day? I cannot see Says Saint James, how these men can (with a quiet conscience) go gorgeously, fare daintily,
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and talke religiouslie, and yet answere Iesus Christ in his members, with God send you meate and warmth.
and talk religiously, and yet answer Iesus christ in his members, with God send you meat and warmth.
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Make your selues garmentes of God send you cloth, and see if they will keep you warme:
Make your selves garments of God send you cloth, and see if they will keep you warm:
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or sit downe to dinner with your Table full of God send you meate, and looke if you shall not rise,
or fit down to dinner with your Table full of God send you meat, and look if you shall not rise,
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as hungry as you sat down? seeing then, the rich are not described by what they haue not;
as hungry as you sat down? seeing then, the rich Are not described by what they have not;
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but by that they haue, such as answere the needy with, I haue not for you, they send God word they loue him not, as Naball did to Dauid, that he knew him not.
but by that they have, such as answer the needy with, I have not for you, they send God word they love him not, as Nabal did to David, that he knew him not.
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If there bee first a willing minde, it is accepted according to that a man hath,
If there be First a willing mind, it is accepted according to that a man hath,
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and not according to that he hath not, saith the Apostle:
and not according to that he hath not, Says the Apostle:
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but if a man hath this worldes goods, and seeing his brother want, shutteth his compassion from him:
but if a man hath this world's goods, and seeing his brother want, shutteth his compassion from him:
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howe dwelleth the loue of God in him saith S. Iohn.
how dwells the love of God in him Says S. John.
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Our Sauiour accompteth that done to himselfe, which is done to poore Christians, as men acknowledge themselues satisfied,
Our Saviour accompteth that done to himself, which is done to poor Christians, as men acknowledge themselves satisfied,
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when money is paide to their seruantes, for their vse.
when money is paid to their Servants, for their use.
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And in commaunding that hee which hath twoo coates, should bestowe one vpon him that hath none:
And in commanding that he which hath twoo coats, should bestow one upon him that hath none:
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hee ment that no estates should keepe to themselues, more then they need, and that all degrees should be furnished with so much as they lacke,
he meant that no estates should keep to themselves, more then they need, and that all Degrees should be furnished with so much as they lack,
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and as Christianity mooueth all men to giue willingly, for God loueth a chearefull giuer:
and as Christianity moveth all men to give willingly, for God loves a cheerful giver:
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so duety commaundeth the needy to receiue thankfully, contrary to the nine, which were deliuered from theyr Leprosie.
so duty commandeth the needy to receive thankfully, contrary to the nine, which were Delivered from their Leprosy.
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When Sampson had taken houny out of the Lyons Carkasse he said out of the eater commeth meate, but from our eaters commeth no meate, but they make themselues merry with, let vs eate and drinke,
When Sampson had taken houny out of the Lyons Carcase he said out of the eater comes meat, but from our eaters comes no meat, but they make themselves merry with, let us eat and drink,
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for to morrow we shall dye;
for to morrow we shall die;
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They haue gotten the tricke of Iobs children to feast their own, and to banquet none, but such as doe feast them againe: They have got the trick of Jobs children to feast their own, and to banquet none, but such as do feast them again:
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and so these Capon-eaters make their bellies as graues, to bury the bodies, of beastes, foules and fishes.
and so these Capon-eaters make their bellies as graves, to bury the bodies, of beasts, fowls and Fish.
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They care not who fast, so they may feaste, wishing (like Philoxenus ) that they had neckes as long as Cranes, that they might long taste their sweet meates in going downe.
They care not who fast, so they may feast, wishing (like Philoxenus) that they had necks as long as Cranes, that they might long taste their sweet Meats in going down.
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Text. And there was a certaine begger named Lazarus, which lay at his gate full of sores, desiring to be refreshed, with the crummes that fell from his boord,
Text. And there was a certain beggar nam Lazarus, which lay At his gate full of sores, desiring to be refreshed, with the crumbs that fell from his board,
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but no man gaue them him. but no man gave them him.
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YOu know, he that giueth all thinges once, craued a draught of water, not for that he needeth vs,
YOu know, he that gives all things once, craved a draught of water, not for that he needs us,
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but for that oftentimes he trieth vs, neither doth he try vs, as being ignoraunt of our affections,
but for that oftentimes he trieth us, neither does he try us, as being ignorant of our affections,
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but because he would manifest to vs our manifolde infections: and now ye haue as great vse of the poore, as they haue of you,
but Because he would manifest to us our manifold infections: and now you have as great use of the poor, as they have of you,
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therefore the Lorde vttered these two Scriptures. The poore you shall haue alwaies with you: and, Make you friends of the riches of iniquitie.
Therefore the Lord uttered these two Scriptures. The poor you shall have always with you: and, Make you Friends of the riches of iniquity.
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Teaching vs howe to conceaue of the poore on earth, who shall receiue vs into heauen:
Teaching us how to conceive of the poor on earth, who shall receive us into heaven:
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That they may receiue you into euerlasting habitations when you shall haue need. That they may receive you into everlasting habitations when you shall have need.
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And our Sauiour was borne as poore as wee, that he might make vs as rich as he;
And our Saviour was born as poor as we, that he might make us as rich as he;
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then let not plenty reuile, but relieue pouerty, as the state wherein our highest Lord was born,
then let not plenty revile, but relieve poverty, as the state wherein our highest Lord was born,
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for so meaneth the holy ghost, that guest of all good mindes;
for so means the holy ghost, that guest of all good minds;
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though the gracelesse sort of our age, do measure mens worthinesse, by their wealthinesse, and saye that the needye people are naughtie ones:
though the graceless sort of our age, do measure men's worthiness, by their wealthiness, and say that the needy people Are naughty ones:
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but if that were so, the Sonne of man, not hauing wheron to reste his heade, fasting long,
but if that were so, the Son of man, not having whereon to rest his head, fasting long,
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and beeing tempted of the Deuill and all, should bee as bad, as hee was poore.
and being tempted of the devil and all, should be as bad, as he was poor.
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I neuer knewe you saith hee, to them that knewe not the poore, and deliuering the wounded man to the Innekeeper, hee gaue him money and this charge withall:
I never knew you Says he, to them that knew not the poor, and delivering the wounded man to the Innkeeper, he gave him money and this charge withal:
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Cura hunc, take care of him. Now as their need is exceeding great, so should their reliefe be very much. Cure hunc, take care of him. Now as their need is exceeding great, so should their relief be very much.
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Lazarus is called a begger, you are called rich men, heere is as much contrariety as may be:Lazarus is called a beggar, you Are called rich men, Here is as much contrariety as may be:
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very pouerty in the one, and very plenty in the other:
very poverty in the one, and very plenty in the other:
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then as the Cherubins ouer the mercy seate, were like one to another, so are the riche and the poore:
then as the Cherubim over the mercy seat, were like one to Another, so Are the rich and the poor:
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both resembling the image of God; both resembling the image of God;
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in respect of your seuerall dueties, your poore bretheren are as the Arke, you as the Cherubins, vnder whose wings of mercy they should bee shrowded:
in respect of your several duties, your poor brethren Are as the Ark, you as the Cherubim, under whose wings of mercy they should be shrouded:
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but in regard of their present state, they are more like to Daniell, when hee laye at the mercy of the hungry Lyons.
but in regard of their present state, they Are more like to Daniell, when he say At the mercy of the hungry Lyons.
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My Father worketh hitherto, and I worke saith our Lord, for though they rested from creating,
My Father works hitherto, and I work Says our Lord, for though they rested from creating,
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yet they cease not from blessing, doing good to the creatures;
yet they cease not from blessing, doing good to the creatures;
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So should you omitte no time wherein, or occasion whereby you may helpe such as haue need of you, that the poore may say of you for your well doing, as the Licaonians said of Paul and Barnabas, for their heauenly speaking, the Gods are come downe to vs in the shape of men;
So should you omit no time wherein, or occasion whereby you may help such as have need of you, that the poor may say of you for your well doing, as the Licaonians said of Paul and Barnabas, for their heavenly speaking, the God's Are come down to us in the shape of men;
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for men come neerest vnto God in shewing mercy one to another.
for men come nearest unto God in showing mercy one to Another.
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It is some charitie not to breake a bruised Reede, but to binde it vp is much mercy. It is Some charity not to break a Bruised Reed, but to bind it up is much mercy.
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Text. Named Lazarus.
Text. Nam Lazarus.
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THat this poore man is named in the Scripture, & the rich man hath no name therein,
THat this poor man is nam in the Scripture, & the rich man hath no name therein,
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but is spoken off by the holy Ghost, as men discribe strangers by circumstances:
but is spoken off by the holy Ghost, as men describe Strangers by Circumstances:
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it firmely noteth, the truth of Saint Iohns Prophesie, who saith that as many as had not their names written in the book of Life, were cast into the Lake of fire.
it firmly notes, the truth of Saint Iohns Prophesy, who Says that as many as had not their names written in the book of Life, were cast into the Lake of fire.
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Againe, it noteth in what case or state of liuing they are, to whome we must doe good,
Again, it notes in what case or state of living they Are, to whom we must do good,
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namely to Lazers; or the housholde of pouertie: and therefore this needy brother is described by such accidentes as are incident to pouerty,
namely to Lazers; or the household of poverty: and Therefore this needy brother is described by such accidents as Are incident to poverty,
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and doe rightly Annothomize a man in miserie: As that hee laye at the gate, not beeing able to stand.
and do rightly Annothomize a man in misery: As that he say At the gate, not being able to stand.
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Such were the Cripples of whome Saint John saith, that they did lye wayting for the moouing of the water of the Poole Bethesda, and that Lame man, whome GOD by Peter and John did heale, was brought by others,
Such were the Cripples of whom Saint John Says, that they did lie waiting for the moving of the water of the Pool Bethesda, and that Lame man, whom GOD by Peter and John did heal, was brought by Others,
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and layed at the Temples beautifull Gate: all such doe shewe their impotency, by couching on the ground.
and laid At the Temples beautiful Gate: all such do show their impotency, by couching on the ground.
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It is duety to doe good to all men, but it is both duety and mercy to relieue men in miserie.
It is duty to do good to all men, but it is both duty and mercy to relieve men in misery.
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Heere then, is one sort of poore whom we must sustaine: such as haue no means to get their liuing according to Gods ordinaunce.
Here then, is one sort of poor whom we must sustain: such as have no means to get their living according to God's Ordinance.
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Therefore this Lazer begged for almes, and hee at Ierusalem was layde at the Gate of purpose to aske almes of such as passed by him and such a one was Bartimeus that begged by the way side and many moe.
Therefore this Lazar begged for alms, and he At Ierusalem was laid At the Gate of purpose to ask alms of such as passed by him and such a one was Bartimaeus that begged by the Way side and many more.
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There is also a sort of poore that doe worke, but their labour is not sufficient to relieue them, eyther by reason of the hardnesse of mens heartes, who make them performe too much woorke for too little money,
There is also a sort of poor that do work, but their labour is not sufficient to relieve them, either by reason of the hardness of men's hearts, who make them perform too much work for too little money,
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or else because life-stealing age, hath taken away the wonted nimblenesse of their fingers, and agillity of the bodye.
or Else Because life-stealing age, hath taken away the wonted nimbleness of their fingers, and agility of the body.
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Such the Scripture saith are strucken in age, and when age striketh, the people bende, as they that seeke where they may lye downe and rest.
Such the Scripture Says Are strucken in age, and when age striketh, the people bend, as they that seek where they may lie down and rest.
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Such Saint Paule spake off when hee wrote to the Corinthians about a Collection for their better maintenaunce, Such Saint Paul spoke off when he wrote to the Corinthians about a Collection for their better maintenance,
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for such as cannot liue of their owne labour, ought to bee maytained by the common pursse:
for such as cannot live of their own labour, ought to be maytained by the Common purse:
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As the Lacedemonians had a custome, that the very oxen which had laboured for them vntill for very age they were not able to worke any longer, should without molestation feede in any mans pasture.
As the Lacedaemonians had a custom, that the very oxen which had laboured for them until for very age they were not able to work any longer, should without molestation feed in any men pasture.
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And another sort of poore there are, which like the Prodigall childe, once thought their bagge had no bottom,
And Another sort of poor there Are, which like the Prodigal child, once Thought their bag had no bottom,
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but when they found a bottom, they perceiued also that it is too late to spare in the bottome.
but when they found a bottom, they perceived also that it is too late to spare in the bottom.
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These may wel complaine but hardly be heard, for though their case be pittifull poore, yet the cause of it was pittilesse prodigallity:
These may well complain but hardly be herd, for though their case be pitiful poor, yet the cause of it was pitiless prodigality:
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and who will bemone his case whose cause is naught? That wise of the sonne of the Ptophet, which intreated assistance of Elisha, after the death of her husband, alleadged that though he dyed in debt yet he feared the Lord,
and who will bemoan his case whose cause is nought? That wise of the son of the Prophet, which entreated assistance of Elisha, After the death of her husband, alleged that though he died in debt yet he feared the Lord,
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and that (as shee said) Elisha did know:
and that (as she said) Elisha did know:
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whereby it might appeare that he ran not into debt by vnlawful meanes nor spent what he borrowed in riotous company:
whereby it might appear that he ran not into debt by unlawful means nor spent what he borrowed in riotous company:
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for if it had been so, Elisha had been able to reprooue her, and it is not vnlike but that hee would haue so done,
for if it had been so, Elisha had been able to reprove her, and it is not unlike but that he would have so done,
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but they that foster such as care not how they get, nor how they spend; they maintaine pouerty, but not the poore.
but they that foster such as care not how they get, nor how they spend; they maintain poverty, but not the poor.
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There is yet an other sort of poore, who as they neede exceedingly, so will they take extreame courses to supply their want, these without blushing say:
There is yet an other sort of poor, who as they need exceedingly, so will they take extreme courses to supply their want, these without blushing say:
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to begge, I am not so base minded, and digge I cannot, these are they that steale and be hanged. to beg, I am not so base minded, and dig I cannot, these Are they that steal and be hanged.
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We vsually say there be two kindes of enough, and so is the saying of Salamon, he that tilleth his ground shal haue plenty of bread,
We usually say there be two Kinds of enough, and so is the saying of Solomon, he that Tilleth his ground shall have plenty of bred,
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but he that followeth idlenes shall haue pouerty enough: Among the auncient Romaines, no man might walke the streetes without some instrument:
but he that follows idleness shall have poverty enough: Among the ancient Romans, no man might walk the streets without Some Instrument:
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that signified, by what trade hee got his liuing:
that signified, by what trade he god his living:
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and in Indea at this day euery man is examined what hee hath earned before he is suffered to eate.
and in India At this day every man is examined what he hath earned before he is suffered to eat.
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Our idle ones should take example by God himself, who wrought first, & then rested: yea he wrought sixe daies, and rested the seauenth;
Our idle ones should take Exampl by God himself, who wrought First, & then rested: yea he wrought sixe days, and rested the Seventh;
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so were it meete that they should worke more, and rest lesse:
so were it meet that they should work more, and rest less:
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and doubtlesse our Sauiour in saying to the Diciples not onely rest, but rest a while:
and doubtless our Saviour in saying to the Disciples not only rest, but rest a while:
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meant to teach men to measure their ease aswell as their paines: the very Angels haue no idle allowance, but are as they bee named ministring spirits,
meant to teach men to measure their ease aswell as their pains: the very Angels have no idle allowance, but Are as they be nam ministering spirits,
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and seeing the greatest states both in heauen and in earth, haue the heauiest burdens: no maruell if the Scripture condemneth them that lend not a finger to ease other.
and seeing the greatest states both in heaven and in earth, have the Heaviest burdens: no marvel if the Scripture Condemneth them that lend not a finger to ease other.
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If that law were in execution, hee that will not labour let him not eate: I warrant you more would dye of idlenesse then of sicknesse.
If that law were in execution, he that will not labour let him not eat: I warrant you more would die of idleness then of sickness.
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I am of his minde that was of my name, and said sometimes there is not a more vnnaturall thing then to suffer these Catterpillers to gnaw on the common wealthes fruite, by whome it neuer receiued fruite. One argument more of this mans impotency, is that he was full of sores:
I am of his mind that was of my name, and said sometime there is not a more unnatural thing then to suffer these Caterpillars to gnaw on the Common wealths fruit, by whom it never received fruit. One argument more of this men impotency, is that he was full of sores:
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there are a Pocky company that are sore at this day:
there Are a Pocky company that Are soar At this day:
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but it is very like, that this man had his sores sent (as Job. were) for tryall of his patience,
but it is very like, that this man had his sores sent (as Job. were) for trial of his patience,
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and to exercise others pitty towards him, for the diseased haue most neede to be eased:
and to exercise Others pity towards him, for the diseased have most need to be eased:
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as our Sauiours manifolde examples doe signifie, which hee partly shewed on the woman with the bloudy issue:
as our Saviour's manifold Examples do signify, which he partly showed on the woman with the bloody issue:
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on the man deafe and dombe; on Peters mother in Law; the Senturions seruant; the man taken with a Palsie; the Lunaticke, and the like: on the man deaf and dumb; on Peter's mother in Law; the Senturions servant; the man taken with a Palsy; the Lunatic, and the like:
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and if men will not helpe them, the very dogges will doe what lyeth in them,
and if men will not help them, the very Dogs will do what lies in them,
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before they shall want all comfort. It is proper to dogges to wound, but heere vnkindnesse woundeth, and dogs giue plaisters;
before they shall want all Comfort. It is proper to Dogs to wound, but Here unkindness wounds, and Dogs give plasters;
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Iudge then, whether Diues or his dogges, were more dogged.
Judge then, whither Diues or his Dogs, were more dogged.
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And to leaue this miser without all excuse, his poore man is said, to craue the crummes, lying at his gate,
And to leave this miser without all excuse, his poor man is said, to crave the crumbs, lying At his gate,
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so that in comming foorth he must needs see him; and considering what hee asked, could not with any colour deny him.
so that in coming forth he must needs see him; and considering what he asked, could not with any colour deny him.
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What poore man euer lay at my gare, and perished for want of reliefe, through my default (said Iob? ) but if our rich men should aske this question, it would bee aunswered euery day to their endles shame.
What poor man ever lay At my gare, and perished for want of relief, through my default (said Job?) but if our rich men should ask this question, it would be answered every day to their endless shame.
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For as Christ passing by the way from Jerico, sawe two blinde men: so our able men, seeing such, passe by them apace.
For as christ passing by the Way from Jericho, saw two blind men: so our able men, seeing such, pass by them apace.
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Nahash hath gotten their right eyes that they cannot see such, Sathan standeth at their right hand, therefore they can doe no good to any. Nahash hath got their right eyes that they cannot see such, Sathan Stands At their right hand, Therefore they can do no good to any.
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God saith, aske and you shall haue, putting vs in minde of our best state,
God Says, ask and you shall have, putting us in mind of our best state,
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while we are heere on earth, for al are in respect of God, as the poore are in comparison of the rich,
while we Are Here on earth, for all Are in respect of God, as the poor Are in comparison of the rich,
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for the proudest are faine to say to God, giue vs this day our daily bread, as the poore humbleth himselfe to the rich, when he wold haue aught:
for the proudest Are feign to say to God, give us this day our daily bred, as the poor Humbleth himself to the rich, when he would have aught:
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Quid enim habent quod non acceperunt: Quid enim habent quod non acceperunt:
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and it is the greatest motiue to make vs shew mercy to other, if wee consider that both wee haue had,
and it is the greatest motive to make us show mercy to other, if we Consider that both we have had,
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and looke to receiue mercy our selues from other.
and look to receive mercy our selves from other.
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Now seeing Lazarus beggeth but the crummes, and yet obtaineth not, it agrauateth this mans sinne like an Orator:
Now seeing Lazarus beggeth but the crumbs, and yet obtaineth not, it agrauateth this men sin like an Orator:
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for if such a fellowe as cogging Gehesy, craueth a double gift, hee is answered, take (with all my heart) what will serue your turne;
for if such a fellow as cogging Gehesy, craveth a double gift, he is answered, take (with all my heart) what will serve your turn;
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so cunningly can rich men serue their owne turne, vnder a colour of seruing yours:
so cunningly can rich men serve their own turn, under a colour of serving yours:
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Yee see what a vaine man will doe in his humour, Herod will giue halfe his Kingdome for a daunce:
Ye see what a vain man will do in his humour, Herod will give half his Kingdom for a dance:
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the rich man will do any thing to please himself, but he wil do nothing to please God.
the rich man will do any thing to please himself, but he will do nothing to please God.
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Loe hee will not pleasure a poore man with his poore crummes, for it is said that no man gaue them vnto him:
Loe he will not pleasure a poor man with his poor crumbs, for it is said that no man gave them unto him:
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it seemeth that the seruants were like the Master: and no marueil, for an irreligious master often maketh an vngodlie seruant:
it seems that the Servants were like the Master: and no marueil, for an irreligious master often makes an ungodly servant:
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and a wretched husband a miserable wife:
and a wretched husband a miserable wife:
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But it is not alwaies so, for cruell Ahab, had good O badia to his Steward,
But it is not always so, for cruel Ahab, had good O badia to his Steward,
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and hoggish Naball, had kinde Abigall to wife. While Iesabell plagued the Prophets, Obadia cherisheth them.
and hoggish Nabal, had kind Abigail to wife. While Jezebel plagued the prophets, Obadiah Cherishes them.
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But now, where most is, nothing commeth to the poore mans lot.
But now, where most is, nothing comes to the poor men lot.
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Lord where is charity become? that men will not giue that to their brethren, which they cast to their dogges? O God raise vp children to Abraham, make fleshly hearts of the flinty ones, by causing the fire of that spirit, which proceedeth out of thy mouth, to kindle the coles of mans kay-colde conscience:
Lord where is charity become? that men will not give that to their brothers, which they cast to their Dogs? Oh God raise up children to Abraham, make fleshly hearts of the flinty ones, by causing the fire of that Spirit, which Proceedeth out of thy Mouth, to kindle the coals of men kay-colde conscience:
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for he that prayed, conuert thou me and I shall bee conuerted; ment that it must bee of thy doing or neuer be done.
for he that prayed, convert thou me and I shall be converted; meant that it must be of thy doing or never be done.
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No maruell if the poore doe pine, when the riche repine, to depart from their crummes:
No marvel if the poor do pine, when the rich repine, to depart from their crumbs:
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the Scripture saith it is a more blessing to giue then to take: so that eyther the rich beleeueth not the Scriptures, or careth not for a blessing: the Scripture Says it is a more blessing to give then to take: so that either the rich Believeth not the Scriptures, or Careth not for a blessing:
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if otherwise, considering how little wold pleasure a poore body, and how much it would please God;
if otherwise, considering how little wold pleasure a poor body, and how much it would please God;
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I cannot see howe they could denye so bounden a duety, and so reasonable a request,
I cannot see how they could deny so bounden a duty, and so reasonable a request,
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for neither can the poor aske lesse then the crūmes, nor the rich giue lesse,
for neither can the poor ask less then the crumbs, nor the rich give less,
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except they will giue nothing, there is no doubt but God would be as well pleased that you giue your broken meate, as he was with her that gaue but two poore mites.
except they will give nothing, there is no doubt but God would be as well pleased that you give your broken meat, as he was with her that gave but two poor mites.
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There be many that would bee accompted doers of good:
There be many that would be accounted doers of good:
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but where may we finde a faithfull man, saith the wise Salomen, as if he would say, many would bee said to be bountifull benefactors,
but where may we find a faithful man, Says the wise Salomen, as if he would say, many would be said to be bountiful benefactors,
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and yet do nothing that is good, but you must do so, as ye would be accompted so,
and yet do nothing that is good, but you must do so, as you would be accounted so,
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or else when men haue found you, they are neuer the neere one faithfull man.
or Else when men have found you, they Are never the near one faithful man.
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The Scribes and Pharises, pretended most godlines, (you know) when they intended exceeding wickednes and the world is full of such holy theeues. The Scribes and Pharisees, pretended most godliness, (you know) when they intended exceeding wickedness and the world is full of such holy thieves.
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It was for our example that our Lord said, I haue compassion on the people,
It was for our Exampl that our Lord said, I have compassion on the people,
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for they haue been with me now three daies and haue eaten nothing, what compassion then should we take of them that haue begged from doore to doore, all the daies of their life:
for they have been with me now three days and have eaten nothing, what compassion then should we take of them that have begged from door to door, all the days of their life:
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you chasten thē with whips, but their father will chasten you with Scorpions, for your vnmercifulnes towards them.
you chasten them with whips, but their father will chasten you with Scorpions, for your unmercifulness towards them.
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Vsually mens charity is proportionable to their faith, for whose faith is not so great, as a graine of Mustardseede, there charity is not worth one crrumme of bread.
Usually men's charity is proportionable to their faith, for whose faith is not so great, as a grain of Mustard seed, there charity is not worth one crrumme of bred.
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Christ was knowne in breaking of bread, & Esay maketh it a true note, of a Christian to break his bread to the hungry.
christ was known in breaking of bred, & Isaiah makes it a true note, of a Christian to break his bred to the hungry.
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And look vpon the fig-tree, & all other trees saith our Sauiour, for whē they shoote out, Sommer draweth neere:
And look upon the Fig tree, & all other trees Says our Saviour, for when they shoot out, Summer draws near:
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and I doubt not, but a fruitefull life to Godward, is an infallible token, that men drawe neere to Gods kingdome, and it to them;
and I doubt not, but a fruitful life to Godward, is an infallible token, that men draw near to God's Kingdom, and it to them;
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therefore such as haue begun well must continue well also, least their latter negligence, depriue them of the blessings of their former diligence:
Therefore such as have begun well must continue well also, lest their latter negligence, deprive them of the blessings of their former diligence:
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but such as neuer giue a blessing, let them neuer looke to receiue a blessing.
but such as never give a blessing, let them never look to receive a blessing.
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It is almost come to passe, in all the land, as it was in Diues house, that no man giueth any thing to any poore man, and yet they that haue already too much, are most hastie to haue from euery man.
It is almost come to pass, in all the land, as it was in Diues house, that no man gives any thing to any poor man, and yet they that have already too much, Are most hasty to have from every man.
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How then would you haue them content that possesse nothing, seeing your selues liue mal-content, which enioy al things? Non ad erubescentiam vestram dictum est? Doe you not-blush when you consider this?
How then would you have them content that possess nothing, seeing your selves live malcontent, which enjoy all things? Non ad erubescentiam vestram dictum est? Do you not-blush when you Consider this?
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Pharoes leane Kine deuoured the fat? and no maruell, for the leane should feede vpon the fat, that they may be fatter: Pharaoh lean Kine devoured the fat? and no marvel, for the lean should feed upon the fat, that they may be fatter:
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But when the fat eate vp the leane, there is no cause of that: Againe, seauen did eate seauen in Pharoes dreame, and so each one did eate one,
But when the fat eat up the lean, there is no cause of that: Again, seauen did eat seauen in Pharaoh dream, and so each one did eat one,
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but we see nowe, that a fewe fat ones chop vp all the wealth, and the most may goe beg, hange, or steale, or starue:
but we see now, that a few fat ones chop up all the wealth, and the most may go beg, hang, or steal, or starve:
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and if they beg you cry a whip for them, if they steale a rope: but if they starue, you shall burne for it in the fire of hel;
and if they beg you cry a whip for them, if they steal a rope: but if they starve, you shall burn for it in the fire of hell;
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for you may keep most of them from begging, stealing, staruing or hanging if you will,
for you may keep most of them from begging, stealing, starving or hanging if you will,
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but so deep is your foundation laide in vnmercifulnesse, that an earth-quake cannot mooue you. He that gaue you a commandement of mercy, gaue you also an example of mercy;
but so deep is your Foundation laid in unmercifulness, that an earthquake cannot move you. He that gave you a Commandment of mercy, gave you also an Exampl of mercy;
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for hee said not onely, bee you mercifull, but added, as your heauenly Father is mercifull:
for he said not only, be you merciful, but added, as your heavenly Father is merciful:
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For as God bestoweth not one blessing vpon vs, but multiplieth them as he thinketh meetest:
For as God bestoweth not one blessing upon us, but multiplieth them as he Thinketh meetest:
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so he would haue all remember to grow in goodnes, and hauing done one charitable deed, to be-thinke vs what goodnes wee may doe next with most proffit to our brother, and pleasure to our God:
so he would have all Remember to grow in Goodness, and having done one charitable deed, to bethink us what Goodness we may do next with most profit to our brother, and pleasure to our God:
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as when the Lord had said, let him that hath two coates, giue one to him that hath none:
as when the Lord had said, let him that hath two coats, give one to him that hath none:
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he proceedeth to say, and let him that hath meat, do likewise.
he Proceedeth to say, and let him that hath meat, do likewise.
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Though you loue your honey because it is sweet, yet might you giue some of it, seeing your selues are glutted with it.
Though you love your honey Because it is sweet, yet might you give Some of it, seeing your selves Are glutted with it.
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Omnis virtutis laus in actione Consistat: Vertue is no longer praised, then it is exercised:Omnis virtue laus in action Consistat: Virtue is no longer praised, then it is exercised:
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other mens wordes may honor you, but your owne good deeds, must make you right honorable. other men's words may honour you, but your own good Deeds, must make you right honourable.
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When Alexander offered fifty Tallents to his friend Perillus, as a Dowry with his Daughter: Perillus said tenne Tallents were enough:
When Alexander offered fifty Talents to his friend Perillus, as a Dowry with his Daughter: Perillus said tenne Talents were enough:
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Yea said Alexander for thee to take, but not for mee to giue. We haue but a few of this minde, eyther to aske lesse then is offered,
Yea said Alexander for thee to take, but not for me to give. We have but a few of this mind, either to ask less then is offered,
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or to offer more then is asked;
or to offer more then is asked;
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but so honorable is euery Eagle, that hee will not eate his pray, alone without company of other birds.
but so honourable is every Eagl, that he will not eat his prey, alone without company of other Birds.
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Riches may be kept to the hurt of him that hath them.
Riches may be kept to the hurt of him that hath them.
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Therefore the wise venture the worst to saue the better, as he that fighteth, holdeth out his arme to defend his head;
Therefore the wise venture the worst to save the better, as he that fights, holds out his arm to defend his head;
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as the Saylers caste out their corne to saue their Ship; or as the true man parteth from his purse to keepe his life; as the Sailors cast out their corn to save their Ship; or as the true man parts from his purse to keep his life;
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and so the rich men should doe good heere, that they may not suffer ill heere after:
and so the rich men should do good Here, that they may not suffer ill Here After:
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My heart shall not reprooue me of my daies (said Iob ) meaning that his conscience should not witnesse, that hee had spent his time ill.
My heart shall not reprove me of my days (said Job) meaning that his conscience should not witness, that he had spent his time ill.
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I would they would once bee of that minde, who are as euill as olde;
I would they would once be of that mind, who Are as evil as old;
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but as the Lord began his Sermon, (in the Sinogogue of Nazareth ) with this day, is this Scripture fulfilled in your eares,
but as the Lord began his Sermon, (in the Sinogogue of Nazareth) with this day, is this Scripture fulfilled in your ears,
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so may I truely say euery day, is this Scripture fulfilled before your eyes, for Quo plura hominibus contulit Dei bonitas Occecat animos altior securitas:
so may I truly say every day, is this Scripture fulfilled before your eyes, for Quo plura hominibus contulit Dei bonitas Occecat Animos altior securitas:
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And I appeale euen to their owne consciences, (if they haue any) whether thousandes of golde and siluer, or Gods law bee dearer vnto the rich.
And I appeal even to their own Consciences, (if they have any) whither thousandes of gold and silver, or God's law be Dearer unto the rich.
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All men holde it a good rule to denye nothing that wee would aske, and to require nothing that wee would deny being asked.
All men hold it a good Rule to deny nothing that we would ask, and to require nothing that we would deny being asked.
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But the vnmercifull, will haue no nay like Ahab, and Iessabell, nor giue any yea, if he should part from any thing,
But the unmerciful, will have no nay like Ahab, and Iessabell, nor give any yea, if he should part from any thing,
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like Naball the churle, for all goodnes goeth backward, like the shadowe vpon Ahaz Dyall.
like Nabal the churl, for all Goodness Goes backward, like the shadow upon Ahaz Dial.
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So miserable and drunken are men, (that is) so drunken with miserablenesse are they.
So miserable and drunken Are men, (that is) so drunken with miserableness Are they.
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If you aske why the hand is bountifull, it is because the heart is pittifull, for that heart is colde, that setteth not the hand a worke;
If you ask why the hand is bountiful, it is Because the heart is pitiful, for that heart is cold, that sets not the hand a work;
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there is a heart that is like the clay, for it will be harder and harder:
there is a heart that is like the clay, for it will be harder and harder:
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such a one was Pharoes heart:
such a one was Pharaoh heart:
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and there is a heart like waxe, which will melt vpon the brethren, such a heart had King Iosia; and such hearts haue all they, who are throughly touched with a seeling of other mens wants.
and there is a heart like wax, which will melt upon the brothers, such a heart had King Josiah; and such hearts have all they, who Are thoroughly touched with a seeling of other men's Wants.
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And as Samuel powring oyle on Saules head, said the Lord hath annointed thee:
And as Samuel Pouring oil on Saul's head, said the Lord hath anointed thee:
cc p-acp np1 vvg n1 p-acp np1 n1, vvd dt n1 vhz vvn pno21:
(7) part (DIV2)
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so the world giueth wealth, but God it is that blesseth you to doe good with it.
so the world gives wealth, but God it is that Blesses you to do good with it.
av dt n1 vvz n1, cc-acp np1 pn31 vbz cst vvz pn22 pc-acp vdi j p-acp pn31.
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O that my complaint were truely wayed, said Job, and it were to bee wished, that men had grace indeede to make a conscience of the poore mans case:
O that my complaint were truly weighed, said Job, and it were to be wished, that men had grace indeed to make a conscience of the poor men case:
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then as Samuell said to Saule, when thou seest these signes come vpon thee, doe as occasion shall serue:
then as Samuel said to Saule, when thou See these Signs come upon thee, do as occasion shall serve:
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(7) part (DIV2)
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So they would bestowe bread vpon the hungry, drinke vpon the thirsty, and cloathing vppon the ragged, fitting their abilitie (like Almners) to euery good oportunity,
So they would bestow bred upon the hungry, drink upon the thirsty, and clothing upon the ragged, fitting their ability (like Almoners) to every good opportunity,
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whereas nowe the poore finde them no more then Job did his visiters, a company of miserable comforters.
whereas now the poor find them no more then Job did his visiters, a company of miserable Comforters.
cs av dt j vvi pno32 av-dx dc cs n1 vdd po31 n2, dt n1 pp-f j n2.
(7) part (DIV2)
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Text. And it hapned that the begger dyed. THough it be heere said, that it hapned or chaunced, that the poore man dyed:
Text. And it happened that the beggar died. THough it be Here said, that it happened or chanced, that the poor man died:
np1 cc pn31 vvd cst dt n1 vvd. cs pn31 vbb av vvn, cst pn31 vvd cc vvd, cst dt j n1 vvd:
(8) part (DIV2)
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for that death eyther commeth sodainely, before we looke for it, or on the party that is not prouided to it:
for that death either comes suddenly, before we look for it, or on the party that is not provided to it:
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(8) part (DIV2)
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yet the originall saith, it came to passe, or so it was, that Lazarus dyed,
yet the original Says, it Come to pass, or so it was, that Lazarus died,
av dt n-jn vvz, pn31 vvd pc-acp vvi, cc av pn31 vbds, cst np1 vvd,
(8) part (DIV2)
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therefore as Jsacke said to Esau his eldest sonne, I am olde and knowe not the day of my death:
Therefore as Jsacke said to Esau his eldest son, I am old and know not the day of my death:
av c-acp vvi vvd p-acp np1 po31 js-jn n1, pns11 vbm j cc vvb xx dt n1 pp-f po11 n1:
(8) part (DIV2)
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so your vse of this is to remember, that death tarrieth not, and that the couenant of the graue is not shewed vnto you, that you may beare a part with Dauid. O God my heart is ready, my heart is ready,
so your use of this is to Remember, that death tarrieth not, and that the Covenant of the graven is not showed unto you, that you may bear a part with David. Oh God my heart is ready, my heart is ready,
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for as he was prepared to glorifie God by liuing well, so should all by dying well:
for as he was prepared to Glorify God by living well, so should all by dying well:
c-acp c-acp pns31 vbds vvn pc-acp vvi np1 p-acp vvg av, av vmd d p-acp vvg av:
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and the departure of such, is like the counsell that Rebecca gaue to Iacob to rid them out of danger, least the better should be molested of the worse:
and the departure of such, is like the counsel that Rebecca gave to Iacob to rid them out of danger, lest the better should be molested of the Worse:
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(8) part (DIV2)
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and in dying, there is a kinde of necessity, for seeing that flesh and blood cannot not inherit the Kingdome of God,
and in dying, there is a kind of necessity, for seeing that Flesh and blood cannot not inherit the Kingdom of God,
cc p-acp vvg, pc-acp vbz dt n1 pp-f n1, p-acp vvg d n1 cc n1 vmbx xx vvi dt n1 pp-f np1,
(8) part (DIV2)
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as it is but flesh and bloud, it must therefore haue an alteration, not of substance but of quallity, insteed of corruption, the body taking an incorruptible State,
as it is but Flesh and blood, it must Therefore have an alteration, not of substance but of quality, instead of corruption, the body taking an incorruptible State,
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(8) part (DIV2)
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and in place of mortality, it shall put on life it selfe. And our Sauiour said, that death was necessary euen in his man-hood:
and in place of mortality, it shall put on life it self. And our Saviour said, that death was necessary even in his manhood:
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(8) part (DIV2)
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Except the wheate corne falleth into the ground and dyeth, it abideth alone: so, Corruptio vnius est generatio, alterius: Except the wheat corn falls into the ground and Dies, it Abideth alone: so, corruption Unius est generatio, alterius:
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It pleaseth the holy Ghost by killing our imperfections, to begette in vs a perfecte state.
It Pleases the holy Ghost by killing our imperfections, to beget in us a perfect state.
pn31 vvz dt j n1 p-acp vvg po12 n2, pc-acp vvi p-acp pno12 dt vvi n1.
(8) part (DIV2)
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And seeing that God hath promised a better life to them that vse this well, the godly are glad to restore this, that they may receiue that:
And seeing that God hath promised a better life to them that use this well, the godly Are glad to restore this, that they may receive that:
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(8) part (DIV2)
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and in this sence it is truely said, that the houre of death, is better then the houre of birth:
and in this sense it is truly said, that the hour of death, is better then the hour of birth:
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(8) part (DIV2)
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for it is better to the better, seeing that the liuing doe sinne and are mortall,
for it is better to the better, seeing that the living do sin and Are Mortal,
c-acp pn31 vbz jc p-acp dt jc, vvg cst dt j-vvg vdb n1 cc vbr j-jn,
(8) part (DIV2)
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but such as haue dyed in the fayth, haue made an ende of sinning, and are immortall.
but such as have died in the faith, have made an end of sinning, and Are immortal.
cc-acp d c-acp vhb vvn p-acp dt n1, vhb vvn dt n1 pp-f vvg, cc vbr j.
(8) part (DIV2)
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And death being a debt that all must pay, if it bee any degree of blessednesse to be out of debt,
And death being a debt that all must pay, if it be any degree of blessedness to be out of debt,
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(8) part (DIV2)
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then they that are soonest dead are sooner happy.
then they that Are soonest dead Are sooner happy.
cs pns32 cst vbr av-s j vbr av-c j.
(8) part (DIV2)
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For as the bad dye to shorten impiety, and to beginne their paine so the better depart to ende their misery, and begin felicity.
For as the bad die to shorten impiety, and to begin their pain so the better depart to end their misery, and begin felicity.
p-acp p-acp dt j n1 pc-acp vvi n1, cc pc-acp vvi po32 n1 av dt jc n1 pc-acp vvi po32 n1, cc vvb n1.
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The Apostle instructing the ignoraunce of the Thessalonians, conserning the state of such as haue departed in the faith, calleth their bodily death a sleepe:
The Apostle instructing the ignorance of the Thessalonians, Concerning the state of such as have departed in the faith, calls their bodily death a sleep:
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(8) part (DIV2)
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for as the people sayd of Lazarus, if hee sleepeth hee shall doe well, so what man or Woman is impatient to see theyr friendes, kindred, for as the people said of Lazarus, if he Sleepeth he shall do well, so what man or Woman is impatient to see their Friends, kindred,
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(8) part (DIV2)
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or acquaintaunce sleepe and rest quietly? so patientlye should all take the death one of an other,
or acquaintance sleep and rest quietly? so patiently should all take the death one of an other,
cc n1 n1 cc n1 av-jn? av av-j vmd d vvi dt n1 crd pp-f dt n-jn,
(8) part (DIV2)
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as those that haue bidden the world good-night, and are gone to sleepe for a time.
as those that have bidden the world goodnight, and Are gone to sleep for a time.
c-acp d cst vhb vvn dt n1 uh-n, cc vbr vvn pc-acp vvi p-acp dt n1.
(8) part (DIV2)
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Beare wee then, the losse of our friendes with this resolution:
Bear we then, the loss of our Friends with this resolution:
n1 pns12 av, dt n1 pp-f po12 n2 p-acp d n1:
(8) part (DIV2)
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that as sure as the earth hath lost them, heauen haue found them, and though they haue not the company of men,
that as sure as the earth hath lost them, heaven have found them, and though they have not the company of men,
cst p-acp j c-acp dt n1 vhz vvn pno32, n1 vhb vvn pno32, cc cs pns32 vhb xx dt n1 pp-f n2,
(8) part (DIV2)
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yet they haue the comfort of Angels, which is far better.
yet they have the Comfort of Angels, which is Far better.
av pns32 vhb dt n1 pp-f n2, r-crq vbz av-j av-jc.
(8) part (DIV2)
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Heere their foundations were on the sandes, and therfore their earthly Tabernacles fell, but nowe their foundations are on the holy hilles, where they shall continue:
Here their foundations were on the sands, and Therefore their earthly Tabernacles fell, but now their foundations Are on the holy hills, where they shall continue:
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(8) part (DIV2)
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they are in heauen, where nothing can annoy them: as the other are in hell, where nothing may ioy them.
they Are in heaven, where nothing can annoy them: as the other Are in hell, where nothing may joy them.
pns32 vbr p-acp n1, c-crq pix vmb vvi pno32: c-acp dt j-jn vbr p-acp n1, c-crq pix vmb vvi pno32.
(8) part (DIV2)
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Text. And was carried by the Angels into Abrahams bosome,
Text. And was carried by the Angels into Abrahams bosom,
np1 cc vbds vvn p-acp dt n2 p-acp npg1 n1,
(9) part (DIV2)
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WHen the tempter assaulted the Lord with, if thou be the Son of God, &c. he alleadged also that Scripture which affirmeth the dilligence of Angels in their office, which the Author to the Hebrues saith, is to waite on such as shall be heyres of Saluation:
WHen the tempter assaulted the Lord with, if thou be the Son of God, etc. he alleged also that Scripture which Affirmeth the diligence of Angels in their office, which the Author to the Hebrews Says, is to wait on such as shall be Heirs of Salvation:
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(9) part (DIV2)
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the truth wherof is confirmed, by many plaine demonstrations. For Iesus Christ beeing in an agony, hath an Angell sent to comfort him.
the truth whereof is confirmed, by many plain demonstrations. For Iesus christ being in an agony, hath an Angel sent to Comfort him.
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Elias in distresse, is relieued by an Angell. Elias in distress, is relieved by an Angel.
np1 p-acp n1, vbz vvn p-acp dt n1.
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When Daniell was in danger of the Lyons, he said that an Angell stopped their mouthes.
When Daniell was in danger of the Lyons, he said that an Angel stopped their mouths.
c-crq np1 vbds p-acp n1 pp-f dt n2, pns31 vvd cst dt n1 vvd po32 n2.
(9) part (DIV2)
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And Iacob flighted with a feare of his brother Esau, is encouraged raged by a vision of Angels: And Iacob flighted with a Fear of his brother Esau, is encouraged raged by a vision of Angels:
cc np1 vvn p-acp dt n1 pp-f po31 n1 np1, vbz vvn vvd p-acp dt n1 pp-f n2:
(9) part (DIV2)
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and poore Lazarus departing out of this life, the honorable Angels were his bearers into rich Abrahams bosome.
and poor Lazarus departing out of this life, the honourable Angels were his bearer into rich Abrahams bosom.
cc j np1 vvg av pp-f d n1, dt j n2 vbdr po31 n2 p-acp j npg1 n1.
(9) part (DIV2)
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So that the departure of the faithfull out of this life, is like the passage of Elias in his glorious Chariot.
So that the departure of the faithful out of this life, is like the passage of Elias in his glorious Chariot.
av cst dt n1 pp-f dt j av pp-f d n1, vbz av-j dt n1 pp-f np1 p-acp po31 j n1.
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Be we therefore stayed vpon Gods good prouidence who neuer leaueth his, Ab ouo, ad aeuum, for he spake by long experience, that sayd, I haue been young, and now am olde:
Be we Therefore stayed upon God's good providence who never Leaveth his, Ab ouo, ad aeuum, for he spoke by long experience, that said, I have been young, and now am old:
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(9) part (DIV2)
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yet neuer saw I the righteous forsaken, nor his seede begging their bread. yet never saw I the righteous forsaken, nor his seed begging their bred.
av av-x vvd pns11 dt j vvn, ccx po31 n1 vvg po32 n1.
(9) part (DIV2)
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Be we also admonished to perseuer in wel doing, least our latter negligence, cut vs off from the blessing of our former diligence:
Be we also admonished to persever in well doing, lest our latter negligence, Cut us off from the blessing of our former diligence:
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(9) part (DIV2)
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and accursed conuersation, depriue vs of the assistance and societie of the blessed Angels.
and accursed Conversation, deprive us of the assistance and society of the blessed Angels.
cc j-vvn n1, vvb pno12 pp-f dt n1 cc n1 pp-f dt j-vvn n2.
(9) part (DIV2)
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Now the place whithere the poore Lazarus was carried, is the possession and fruition, of the rest of the faithfull, after this life;
Now the place whithere the poor Lazarus was carried, is the possession and fruition, of the rest of the faithful, After this life;
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(9) part (DIV2)
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Which heere the Lord calleth Abrahams bosome: and else where is named our Lords ioy, and eternal rest, and our Fathers house. Concerning which place;
Which Here the Lord calls Abrahams bosom: and Else where is nam our lords joy, and Eternal rest, and our Father's house. Concerning which place;
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(9) part (DIV2)
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as the righteous haue heard of it, so haue some of them seene in it very excellent thinges, they knowe, that as the state wee ayme at, is heere incomprehensible, so it is there incomparable.
as the righteous have herd of it, so have Some of them seen in it very excellent things, they know, that as the state we aim At, is Here incomprehensible, so it is there incomparable.
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(9) part (DIV2)
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Where hee that made the soule, will satisfie it with good thinges, for in his presence is the fulnes of ioy, Where he that made the soul, will satisfy it with good things, for in his presence is the fullness of joy,
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(9) part (DIV2)
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and at his right hand is pleasure for euermore. And because this place must be gotten by belieuing:
and At his right hand is pleasure for evermore. And Because this place must be got by believing:
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therefore it is likened to the bosome of Abraham the Father of the Faithfull:
Therefore it is likened to the bosom of Abraham the Father of the Faithful:
av pn31 vbz vvn p-acp dt n1 pp-f np1 dt n1 pp-f dt j:
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and the Chyldren of GOD doe relie them on fayth, as Saint Iohn did on Christes bosome:
and the Children of GOD do rely them on faith, as Saint John did on Christ's bosom:
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(9) part (DIV2)
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and Lazarus on Abrahams. For they remember that their inflicted punishmente, is no way comparable to thev nexpected comfort, which he promised:
and Lazarus on Abrahams. For they Remember that their inflicted punishment, is no Way comparable to thev nexpected Comfort, which he promised:
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who said, I will see you againe, and your heartes shall reioyce, and your ioy shall no man take from you; who said, I will see you again, and your hearts shall rejoice, and your joy shall no man take from you;
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(9) part (DIV2)
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if any thing could dispence with death, holines could doe it. But the very elect of God though they liue like Saintes, must dye like men.
if any thing could dispense with death, holiness could do it. But the very elect of God though they live like Saints, must die like men.
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How be it, right precious in his eyes is their departure.
How be it, right precious in his eyes is their departure.
c-crq vbi pn31, av-jn j p-acp po31 n2 vbz po32 n1.
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The wise man bringeth in the fooles opinion concerning the death of such as poore Lazarus was. The wise man brings in the Fools opinion Concerning the death of such as poor Lazarus was.
dt j n1 vvz p-acp dt ng1 n1 vvg dt n1 pp-f d c-acp j np1 vbds.
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Wee thought him to perish (saie they) Non autem periunt a terra, sed seperantur a Populo, vt Colleganter ad patres: we Thought him to perish (say they) Non autem periunt a terra, sed seperantur a Populo, vt Colleganter ad patres:
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They are not destroyed from off the earth, but are parted from other folke, that they might bee ioyned with their Fathers.
They Are not destroyed from off the earth, but Are parted from other folk, that they might be joined with their Father's.
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Where they shall not chuse but liue, as heere they may not chuse but dye. For such honour haue all Gods Saintes:
Where they shall not choose but live, as Here they may not choose but die. For such honour have all God's Saints:
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and such blessednesse hath Abrahams bosome:
and such blessedness hath Abrahams bosom:
cc d n1 vhz np1 n1:
(9) part (DIV2)
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and as that is deerest vnto vs, which we place neerest to vs, so must the fayth of Abraham, bring vs to the bosome of Abraham.
and as that is dearest unto us, which we place nearest to us, so must the faith of Abraham, bring us to the bosom of Abraham.
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(9) part (DIV2)
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Text. The rich man also dyed. TEndimus huc omnes, metam properamus ad vnam: This word, also:
Text. The rich man also died. Tendimus huc omnes, Metam properamus ad vnam: This word, also:
np1 dt j n1 av vvd. fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: d n1, av:
(10) part (DIV2)
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importeth the equallity of all estates, in respect of death:
imports the equality of all estates, in respect of death:
vvz dt n1 pp-f d n2, p-acp n1 pp-f n1:
(10) part (DIV2)
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therefore you that are men alone, and thinke there is no wisedome without you, preuent this decree if you can, or else confesse your infirmity. Therefore you that Are men alone, and think there is no Wisdom without you, prevent this Decree if you can, or Else confess your infirmity.
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(10) part (DIV2)
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Purchase a new lease, with all the bagges that euer you filled, or else make you bagges that waxe not olde;
Purchase a new lease, with all the bags that ever you filled, or Else make you bags that wax not old;
n1 dt j n1, p-acp d dt n2 cst av pn22 vvd, cc av vvb pn22 n2 cst vvb xx j;
(10) part (DIV2)
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You rich men haue wit enough to keep your money from such as sell you leases,
You rich men have wit enough to keep your money from such as fell you leases,
pn22 j n2 vhb n1 av-d pc-acp vvi po22 n1 p-acp d c-acp vvi pn22 n2,
(10) part (DIV2)
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vntill you haue gotten (confirmed vnder their handes and seales by good assuraunce) what you would haue:
until you have got (confirmed under their hands and Seals by good assurance) what you would have:
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(10) part (DIV2)
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but in spirituall cases, yee are as ignoraunt as Asses. Wherefore else did the worldes childe, take vpon him to warrant himselfe a long life,
but in spiritual cases, ye Are as ignorant as Asses. Wherefore Else did the world's child, take upon him to warrant himself a long life,
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(10) part (DIV2)
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when hee must dye the next night:
when he must die the next night:
c-crq pns31 vmb vvi dt ord n1:
(10) part (DIV2)
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did not the spirit of God rightly reprooue him, with (Stulte Diues) thou foolish rich man? for what greater folly,
did not the Spirit of God rightly reprove him, with (Stulte Diues) thou foolish rich man? for what greater folly,
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(10) part (DIV2)
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then to thinke your selues to bee sure of that whereof euery man is most vncertaine?
then to think your selves to be sure of that whereof every man is most uncertain?
cs pc-acp vvi po22 n2 pc-acp vbi j pp-f d c-crq d n1 vbz av-ds j?
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You see that forbearaunce is none acquittaunce, for though the poore man dyed first, yet the rich man dyed also:
You see that forbearance is none acquittance, for though the poor man died First, yet the rich man died also:
pn22 vvb d n1 vbz pix n1, c-acp cs dt j n1 vvd ord, av dt j n1 vvd av:
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and the time will come when all shall speake in the present-tence, like Dauid and Job: I goe the way of all the earth, saith the one;
and the time will come when all shall speak in the Present tense, like David and Job: I go the Way of all the earth, Says the one;
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and beholde nowe must I sleep in the dust, saith the other:
and behold now must I sleep in the dust, Says the other:
cc vvb av vmb pns11 vvi p-acp dt n1, vvz dt n-jn:
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So the greatest of you shall come from his Downe bed, to his dust bed, at the last,
So the greatest of you shall come from his Down Bed, to his dust Bed, At the last,
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whē death shal come, like the arrow frō Jehu his bow, which strooke Ioram, that he tumbled downe in his Chariot and dyed.
when death shall come, like the arrow from Jehu his bow, which struck Ioram, that he tumbled down in his Chariot and died.
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Where is his promise then, that soothed vp our progenitors, with you shall not dye.
Where is his promise then, that soothed up our progenitors, with you shall not die.
q-crq vbz po31 n1 av, cst vvd a-acp po12 n2, p-acp pn22 vmb xx vvi.
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Is not this true rather? it is appointed vnto men, that they shall once dye.
Is not this true rather? it is appointed unto men, that they shall once die.
vbz xx d j av? pn31 vbz vvn p-acp n2, cst pns32 vmb a-acp vvi.
(10) part (DIV2)
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Which being Gods decree, it standeth vnchangeable, like the lawes of the Medes and Persians, which might not be altered:
Which being God's Decree, it Stands unchangeable, like the laws of the Medes and Persians, which might not be altered:
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(10) part (DIV2)
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or like Pilates inscription on Christe his Crosse: or as Herods oath, that for his credits sake hee would not breake:
or like Pilate's inscription on Christ his Cross: or as Herods oath, that for his credits sake he would not break:
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or like Iephthaes vowe, which for religions sake he thought hee might not alter. So with God is no variablenesse, and therefore are his couenants called couenantes of salt.
or like Jephthah Voelli, which for Religions sake he Thought he might not altar. So with God is no variableness, and Therefore Are his Covenants called Covenants of salt.
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(10) part (DIV2)
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Seeing then the case standeth so with vs, that all estates are equally subiecte to deathes stroke, let none thinke it more strange to dye, (when their time is come) then to goe to bedde when night is come. Seeing then the case Stands so with us, that all estates Are equally Subject to deaths stroke, let none think it more strange to die, (when their time is come) then to go to Bed when night is come.
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(10) part (DIV2)
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Yet this is the vsuall ouer-sight of the rich, that they rather consider how much longer they might haue liued:
Yet this is the usual oversight of the rich, that they rather Consider how much longer they might have lived:
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(10) part (DIV2)
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like her that said, Lord if thou hadst been heere, my brother had not been dead.
like her that said, Lord if thou Hadst been Here, my brother had not been dead.
vvb pno31 cst vvd, n1 cs pns21 vhd2 vbn av, po11 n1 vhd xx vbn j.
(10) part (DIV2)
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Then howe much sooner they might haue dyed, like him that said, our time is in Gods hand, who being bound to no man,
Then how much sooner they might have died, like him that said, our time is in God's hand, who being bound to no man,
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(10) part (DIV2)
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yet is bountifull to all men, that we might attribute it to his mercy without our merite.
yet is bountiful to all men, that we might attribute it to his mercy without our merit.
av vbz j p-acp d n2, cst pns12 vmd vvi pn31 p-acp po31 n1 p-acp po12 n1.
(10) part (DIV2)
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The Lord blessing them that liue in his feare;
The Lord blessing them that live in his Fear;
dt n1 vvg pno32 cst vvb p-acp po31 n1;
(10) part (DIV2)
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saith of such, they shall eate the labour of their handes, and how much more may hee plucke that, which his owne hand hath planted, specially seeing life is so committed vnto vs that we only vse it but God is the owner of it, who holdeth the property of life in him selfe, who is the life it selfe: Says of such, they shall eat the labour of their hands, and how much more may he pluck that, which his own hand hath planted, specially seeing life is so committed unto us that we only use it but God is the owner of it, who holds the property of life in him self, who is the life it self:
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(10) part (DIV2)
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and the Scripture aduertiseth by the example of giuing tribute to Caesar, that the right of the lawfull Soueraigne, is an effectuall reason to make euery loyall subiect to giue him his duety.
and the Scripture advertiseth by the Exampl of giving tribute to Caesar, that the right of the lawful Sovereign, is an effectual reason to make every loyal Subject to give him his duty.
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(10) part (DIV2)
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And the consideration of the weake tenor, that we haue of this life, may be a forecible motiue, to perswade vs to vse it well, while we haue it;
And the consideration of the weak tenor, that we have of this life, may be a forecible motive, to persuade us to use it well, while we have it;
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(10) part (DIV2)
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for he that liueth and not by righteousnes shall dye, & not in goodnes, saith Iob.
for he that lives and not by righteousness shall die, & not in Goodness, Says Job
c-acp pns31 cst vvz cc xx p-acp n1 vmb vvi, cc xx p-acp n1, vvz zz
(10) part (DIV2)
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O then, by a good conuersation furnish your life against death shall finish it.
O then, by a good Conversation furnish your life against death shall finish it.
np1 av, p-acp dt j n1 vvi po22 n1 p-acp n1 vmb vvi pn31.
(10) part (DIV2)
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At other times wee teach you to liue well, but vppon these occasions we admonish you to dye well.
At other times we teach you to live well, but upon these occasions we admonish you to die well.
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(10) part (DIV2)
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Wee all doe passe our dayes, as Peter and the other Disciple which went to the Sepulchre.
we all do pass our days, as Peter and the other Disciple which went to the Sepulchre.
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(10) part (DIV2)
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For some goe both to the Graue and into the Graue; others goe to the Graue onely, but not into it. For Some go both to the Grave and into the Grave; Others go to the Grave only, but not into it.
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(10) part (DIV2)
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And as when you accompany the dead corpes to be buried, it goeth before and you come after:
And as when you accompany the dead corpses to be buried, it Goes before and you come After:
cc p-acp c-crq pn22 vvb dt j n2 pc-acp vbi vvn, pn31 vvz a-acp cc pn22 vvb a-acp:
(10) part (DIV2)
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So may you be aduertised that you shall follow in dying, as well as in going:
So may you be advertised that you shall follow in dying, as well as in going:
av vmb pn22 vbi vvn cst pn22 vmb vvi p-acp vvg, c-acp av c-acp p-acp vvg:
(10) part (DIV2)
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as when death had done with the poore man, it singled out the rich man, for the rich man also dyed, saith the Euangelist.
as when death had done with the poor man, it singled out the rich man, for the rich man also died, Says the Evangelist.
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(10) part (DIV2)
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Thus when you heare of one that is dead, you must thinke of it as a summons to your owne.
Thus when you hear of one that is dead, you must think of it as a summons to your own.
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And for such as liue well, it is as profitable for themselues that they shall dye heereafter,
And for such as live well, it is as profitable for themselves that they shall die hereafter,
cc p-acp d c-acp vvi av, pn31 vbz a-acp j c-acp px32 cst pns32 vmb vvi av,
(10) part (DIV2)
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as it is for the poore and others that they liue heere, and that doe they know well enough.
as it is for the poor and Others that they live Here, and that doe they know well enough.
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(10) part (DIV2)
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Wherefore in the spirits of iust men, they say: Cupio dissolui, et esse cum Christo, not Cupio mori; I desire to dye:
Wherefore in the spirits of just men, they say: Cupio dissolui, et esse cum Christ, not Cupio Mori; I desire to die:
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(10) part (DIV2)
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for death is the reward of Sinne, but to be dissolued, for the soule is in the body,
for death is the reward of Sin, but to be dissolved, for the soul is in the body,
p-acp n1 vbz dt n1 pp-f n1, cc-acp pc-acp vbi vvn, p-acp dt n1 vbz p-acp dt n1,
(10) part (DIV2)
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as a birde is in the cage, seeking to bee at liberty, and being let out, flyeth vnto the hill:
as a bird is in the cage, seeking to be At liberty, and being let out, flies unto the hill:
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(10) part (DIV2)
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or as Joseph in the prison house desiring inlargement. O bring my soule out of prison, saith the Prophet.
or as Joseph in the prison house desiring enlargement. Oh bring my soul out of prison, Says the Prophet.
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(10) part (DIV2)
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And a true distinction of the liues of the better from the worse, while they liue heere:
And a true distinction of the lives of the better from the Worse, while they live Here:
cc dt j n1 pp-f dt n2 pp-f dt jc p-acp dt jc, cs pns32 vvb av:
(10) part (DIV2)
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is, that the one may be said to suffer this life, the other to desire it:
is, that the one may be said to suffer this life, the other to desire it:
vbz, cst dt crd vmb vbi vvn pc-acp vvi d n1, dt j-jn pc-acp vvi pn31:
(10) part (DIV2)
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for the one cryeth like the Saints; come Lord Iesu, come quickly.
for the one Cries like the Saints; come Lord Iesu, come quickly.
c-acp dt pi vvz av-j dt n2; vvb n1 np1, vvb av-j.
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The other like the Deuils, what haue wee to doe with thee the Sonne of the liuing God? and this is an infallible truth? that a mans willingnesse to dye, doth (for the most part) argue his preparednesse vnto God.
The other like the Devils, what have we to do with thee the Son of the living God? and this is an infallible truth? that a men willingness to die, does (for the most part) argue his preparedness unto God.
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(10) part (DIV2)
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Now a common case, is a common comfort, therefore seeing that poore & rich and all must dye, that is no iniury to any, which is the equall condition of all.
Now a Common case, is a Common Comfort, Therefore seeing that poor & rich and all must die, that is no injury to any, which is the equal condition of all.
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And in that, that the poore man was first taken:
And in that, that the poor man was First taken:
cc p-acp d, cst dt j n1 vbds ord vvn:
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and then the rich man, it noteth that God respecteth not persons, either in life or in death,
and then the rich man, it notes that God respecteth not Persons, either in life or in death,
cc av dt j n1, pn31 vvz cst np1 vvz xx n2, av-d p-acp n1 cc p-acp n1,
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but would teach vs to take our turne when our time is come:
but would teach us to take our turn when our time is come:
cc-acp vmd vvi pno12 pc-acp vvi po12 n1 c-crq po12 n1 vbz vvn:
(10) part (DIV2)
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and so much the rather for that death is the common Ferry man of vs all.
and so much the rather for that death is the Common Ferry man of us all.
cc av av-d dt av-c p-acp cst n1 vbz dt j n1 n1 pp-f pno12 d.
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It was an effecte of Gods vnsearchable wisedome, that as hee did seale vp the certainty of our death:
It was an Effect of God's unsearchable Wisdom, that as he did seal up the certainty of our death:
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(10) part (DIV2)
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so he concealed the time of our dying, thereby admonishing vs, to respect death as a decree most certaine, so he concealed the time of our dying, thereby admonishing us, to respect death as a Decree most certain,
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(10) part (DIV2)
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and to expect it as a thing most vncertaine, that both being well regarded might prepare vs to a readinesse.
and to expect it as a thing most uncertain, that both being well regarded might prepare us to a readiness.
cc pc-acp vvi pn31 p-acp dt n1 av-ds j, cst d vbg av vvn vmd vvi pno12 p-acp dt n1.
(10) part (DIV2)
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For though we know that all shall dye:
For though we know that all shall die:
p-acp cs pns12 vvb cst d vmb vvi:
(10) part (DIV2)
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yet we see that all haue not equall time, for one dyeth in the wombe, euen that vntimely fruite of a woman:
yet we see that all have not equal time, for one Dies in the womb, even that untimely fruit of a woman:
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(10) part (DIV2)
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an other at his first step into the world, taking his welcome and fare well both at once:
an other At his First step into the world, taking his welcome and fare well both At once:
dt n-jn p-acp po31 ord n1 p-acp dt n1, vvg po31 j-jn cc vvb av av-d p-acp a-acp:
(10) part (DIV2)
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others after a little while, whose cradle figureth their graue; and others in theyr olde age, so that all are partly borne to bee buried.
Others After a little while, whose cradle Figured their graven; and Others in their old age, so that all Are partly born to be buried.
ng2-jn p-acp dt j n1, rg-crq n1 vvz po32 n1; cc n2-jn p-acp po32 j n1, av cst d vbr av vvn pc-acp vbi vvn.
(10) part (DIV2)
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For what man liueth and shall not see death, saith the Prophet? The Preacher also telleth vs, that the ages of this life, are as the seasons of the yeere,
For what man lives and shall not see death, Says the Prophet? The Preacher also Telleth us, that the ages of this life, Are as the seasons of the year,
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for there must be a time to sow in, and a time to grow in, and then commeth haruest the time to mow in:
for there must be a time to sow in, and a time to grow in, and then comes harvest the time to mow in:
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But in certaine climates of the world, the corne is sooner reaped, because it is sooner ripe.
But in certain climates of the world, the corn is sooner reaped, Because it is sooner ripe.
cc-acp p-acp j n2 pp-f dt n1, dt n1 vbz av-c vvn, c-acp pn31 vbz av-c vvi.
(10) part (DIV2)
67
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And so betwixt sooner and later, all of vs are gathered vp in the end,
And so betwixt sooner and later, all of us Are gathered up in the end,
cc av p-acp av-c cc jc, d pp-f pno12 vbr vvn a-acp p-acp dt n1,
(10) part (DIV2)
68
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then seeing that death is a guest so well knowne to all men, and his message so vnauoydeable, that he still returneth, Corpus cum causa: Why should hee not bee as welcome to vs,
then seeing that death is a guest so well known to all men, and his message so vnauoydeable, that he still returns, Corpus cum causa: Why should he not be as welcome to us,
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(10) part (DIV2)
68
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as he is well knowne of vs, and if it pleaseth God to translate thee before others, thy duety is to thanke him before others:
as he is well known of us, and if it Pleases God to translate thee before Others, thy duty is to thank him before Others:
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(10) part (DIV2)
68
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if after others thinke that he giueth thee space, and pray him also to giue thee grace vnto repentance.
if After Others think that he gives thee Molle, and pray him also to give thee grace unto Repentance.
cs c-acp n2-jn vvb cst pns31 vvz pno21 n1, cc vvb pno31 av pc-acp vvi pno21 n1 p-acp n1.
(10) part (DIV2)
68
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Text. And was buried.
Text. And was buried.
np1 cc vbds vvn.
(11) part (DIV2)
68
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THey that are acquainttd with Histories doe know the vnciuill dealing of sundry sauage nations with their dead:
THey that Are acquainttd with Histories do know the Uncivil dealing of sundry savage Nations with their dead:
pns32 d vbr vvn p-acp n2 vdb vvi dt j n-vvg pp-f j j-jn n2 p-acp po32 j:
(11) part (DIV2)
69
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for some cast them out to be eaten of the wilde beastes: some hang them vp to be deuoured of the Foules of the ayre;
for Some cast them out to be eaten of the wild beasts: Some hang them up to be devoured of the Fowls of the air;
c-acp d vvd pno32 av pc-acp vbi vvn pp-f dt j n2: d vvb pno32 a-acp pc-acp vbi vvn pp-f dt n2 pp-f dt n1;
(11) part (DIV2)
69
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others calling together their kindred, doe eate them as a banquet;
Others calling together their kindred, do eat them as a banquet;
n2-jn vvg av po32 n1, vdb vvi pno32 p-acp dt n1;
(11) part (DIV2)
69
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some being more ciuill do imbalme them, & so preserue thē, & set thē a side in some secret place.
Some being more civil do imbalm them, & so preserve them, & Set them a side in Some secret place.
d vbg av-dc j vdb vvi pno32, cc av vvi pno32, cc vvd pno32 dt n1 p-acp d j-jn n1.
(11) part (DIV2)
69
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But Christians doe moste duetifully and comely returne the earth his owne, after that God hath taken the diuine part of man.
But Christians do most dutifully and comely return the earth his own, After that God hath taken the divine part of man.
p-acp np1 vdb av-ds av-j cc av-j vvi dt n1 po31 d, c-acp cst np1 vhz vvn dt j-jn n1 pp-f n1.
(11) part (DIV2)
69
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And as wee call buriall the last Christian duety that we owe eyther to other: And as we call burial the last Christian duty that we owe either to other:
cc c-acp pns12 vvb n1 dt ord njp n1 cst pns12 vvb av-d p-acp n-jn:
(11) part (DIV2)
69
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So we esteeme the denyall of Christian buriall, the foulest disgrace that can bee offered vs in this world,
So we esteem the denial of Christian burial, the Foulest disgrace that can be offered us in this world,
av pns12 vvb dt n1 pp-f njp n1, dt js n1 cst vmb vbi vvn pno12 p-acp d n1,
(11) part (DIV2)
69
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and to shew that men holde it in prize, we see many times that they whose life was very odious, haue their Funerals exceeding sumptuous.
and to show that men hold it in prize, we see many times that they whose life was very odious, have their Funerals exceeding sumptuous.
cc pc-acp vvi d n2 vvb pn31 p-acp n1, pns12 vvb d n2 cst pns32 r-crq n1 vbds av j, vhb po32 n2 vvg j.
(11) part (DIV2)
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But wee may offend in this businesse of buriall twoo waies.
But we may offend in this business of burial twoo ways.
cc-acp pns12 vmb vvi p-acp d n1 pp-f n1 crd n2.
(11) part (DIV2)
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First in being ouer-curious (like the Pharises) in tricking of Sepulchers, and as they whose burial hath cost more after their death, First in being overcurious (like the Pharisees) in tricking of Sepulchers, and as they whose burial hath cost more After their death,
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(11) part (DIV2)
69
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then they were worth euen in their wealthiest state being aliue (if euery bird had receiued backe againe his owne Feather) so much more costly then comely is many a mans vanitie:
then they were worth even in their Wealthiest state being alive (if every bird had received back again his own Feather) so much more costly then comely is many a men vanity:
cs pns32 vbdr j av p-acp po32 js n1 vbg j (cs d n1 vhd vvn av av po31 d n1) av av-d av-dc j cs j vbz d dt ng1 n1:
(11) part (DIV2)
69
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Secondly we may offend in being too carelesse of comely buriall, as they who say: if I am dead, cast me on a dunghill, if you will.
Secondly we may offend in being too careless of comely burial, as they who say: if I am dead, cast me on a dunghill, if you will.
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(11) part (DIV2)
69
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I say to such, that if they want Christian buriall, they want Christian duety, and God hath laide it as a curse vppon the vngodly heretofore, as on Iehoakim by name, and diuerse other.
I say to such, that if they want Christian burial, they want Christian duty, and God hath laid it as a curse upon the ungodly heretofore, as on Iehoakim by name, and diverse other.
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(11) part (DIV2)
69
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And the Psalmist bringeth in Ierusalem, thus lamenting that curse of God vpon them among the rest:
And the Psalmist brings in Ierusalem, thus lamenting that curse of God upon them among the rest:
cc dt n1 vvz p-acp np1, av vvg d n1 pp-f np1 p-acp pno32 p-acp dt n1:
(11) part (DIV2)
70
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the dead bodies of thy seruants, haue the enimies giuē to the beastes of the land: the dead bodies of thy Servants, have the enemies given to the beasts of the land:
dt j ng1 pp-f po21 n2, vhb dt n2 vvn p-acp dt n2 pp-f dt n1:
(11) part (DIV2)
70
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and the flesh of thy Saintes vnto the Foules of the ayre.
and the Flesh of thy Saints unto the Fowls of the air.
cc dt n1 pp-f po21 n2 p-acp dt n2 pp-f dt n1.
(11) part (DIV2)
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I knowe it is no matter of saluation eyther to haue or to want Christian burial:
I know it is no matter of salvation either to have or to want Christian burial:
pns11 vvb pn31 vbz dx n1 pp-f n1 av-d pc-acp vhi cc pc-acp vvi np1 n1:
(11) part (DIV2)
70
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For the earth is the Lordes and all that therein is: For the earth is the lords and all that therein is:
p-acp dt n1 vbz dt n2 cc d cst av vbz:
(11) part (DIV2)
70
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and all that the world can doe is but to hurt the body, and then they haue lost their sting.
and all that the world can do is but to hurt the body, and then they have lost their sting.
cc d cst dt n1 vmb vdi vbz cc-acp pc-acp vvi dt n1, cc av pns32 vhb vvn po32 n1.
(11) part (DIV2)
70
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So that although wee cannot haue christian burial: Yet tantundem est via ad caelos. Caeloque tegitur, qui non habet vrnā.
So that although we cannot have christian burial: Yet Tantundem est via ad caelos. Caeloque tegitur, qui non habet vrnā.
av cst cs pns12 vmbx vhi njp n1: av fw-la fw-la fw-la fw-la fw-la. np1 fw-la, fw-fr fw-fr fw-la fw-la.
(11) part (DIV2)
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But I would not haue any man to dispise buriall Diogines-like, who willed his friendes to laye him in the wide fieldes when he was dead:
But I would not have any man to despise burial Diogines-like, who willed his Friends to say him in the wide fields when he was dead:
cc-acp pns11 vmd xx vhi d n1 pc-acp vvi n1 j, r-crq vvd po31 n2 pc-acp vvi pno31 p-acp dt j n2 c-crq pns31 vbds j:
(11) part (DIV2)
71
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but when they replyed, that the beastes and Foules would feede on him, hee wished them to lay his staffe by him, in mocking manner.
but when they replied, that the beasts and Fowls would feed on him, he wished them to lay his staff by him, in mocking manner.
cc-acp c-crq pns32 vvd, cst dt n2 cc n2 vmd vvi p-acp pno31, pns31 vvd pno32 pc-acp vvi po31 n1 p-acp pno31, p-acp vvg n1.
(11) part (DIV2)
71
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God himselfe hath a care of our departure, for right deare in the sight of the Lord, is the death of his Saints,
God himself hath a care of our departure, for right deer in the sighed of the Lord, is the death of his Saints,
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(11) part (DIV2)
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and we may not be carelesse of what God is most carefull.
and we may not be careless of what God is most careful.
cc pns12 vmb xx vbi j pp-f r-crq n1 vbz av-ds j.
(11) part (DIV2)
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It hath good vse (out of doubt) that Joseph of Aramathia had a Toombe ready against his death:
It hath good use (out of doubt) that Joseph of Arimathea had a Tomb ready against his death:
pn31 vhz j n1 (av pp-f n1) cst np1 pp-f np1 vhd dt n1 j p-acp po31 n1:
(11) part (DIV2)
71
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that Abraham purchased a fielde properly for buriall: that Abraham purchased a field properly for burial:
cst np1 vvd dt n1 av-j p-acp n1:
(11) part (DIV2)
71
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and that Iacob caused his eldest Sonne to sweare that he would carry him out of Egipt, and bury him in Canaan, and that Iacob caused his eldest Son to swear that he would carry him out of Egypt, and bury him in Canaan,
cc cst np1 vvd po31 js-jn n1 pc-acp vvi cst pns31 vmd vvi pno31 av pp-f np1, cc vvi pno31 p-acp np1,
(11) part (DIV2)
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for these Scriptures (as the rest) are written for our immitation. And when Christians accompany their like to their long home, it hath a goodly grace:
for these Scriptures (as the rest) Are written for our imitation. And when Christians accompany their like to their long home, it hath a goodly grace:
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(11) part (DIV2)
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or (as Job saith) when wee deliuer a body to his Mother againe.
or (as Job Says) when we deliver a body to his Mother again.
cc (c-acp n1 vvz) c-crq pns12 vvb dt n1 p-acp po31 n1 av.
(11) part (DIV2)
71
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But when an vngodly man is accompanied to his graue, it is like, as when a company of true men, followe the Cart that carrieth malefactors to Tiburne;
But when an ungodly man is accompanied to his graven, it is like, as when a company of true men, follow the Cart that Carrieth malefactors to Tiburn;
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(11) part (DIV2)
71
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or as when a flocke of Foules do passe by a dead Goshauke;
or as when a flock of Fowls do pass by a dead Goshawk;
cc c-acp c-crq dt n1 pp-f n2 vdb vvi p-acp dt j n1;
(11) part (DIV2)
71
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or when the Dog-killer commeth by a dead Fox, he slippeth off his coate, but casteth away his Carkasse:
or when the Dog-killer comes by a dead Fox, he slippeth off his coat, but Cast away his Carcase:
cc c-crq dt n1 vvz p-acp dt j n1, pns31 vvz a-acp po31 n1, cc-acp vvz av po31 n1:
(11) part (DIV2)
71
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who reioyceth not when wickednesse is going to the graue? The Executors are nimble fingred to tell his coyne, and share his bagges:
who rejoices not when wickedness is going to the graven? The Executors Are nimble fingered to tell his coin, and share his bags:
r-crq vvz xx c-crq n1 vbz vvg p-acp dt j? dt n2 vbr j vvn pc-acp vvi po31 n1, cc vvi po31 n2:
(11) part (DIV2)
71
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the wormes bestirre them, for their feasting time commeth neere. The Deuill attendes diligently to cease vpon his soule in fee-simple;
the worms Bestir them, for their feasting time comes near. The devil attends diligently to cease upon his soul in fee-simple;
dt n2 vvb pno32, c-acp po32 vvg n1 vvz av-j. dt n1 vvz av-j pc-acp vvi p-acp po31 n1 p-acp n1;
(11) part (DIV2)
71
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and therefore it followeth in the Text.
and Therefore it follows in the Text.
cc av pn31 vvz p-acp dt np1
(11) part (DIV2)
71
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Text. And being in hell in torments. Est locus hic partes vbi si via findit in ambas:
Text. And being in hell in torments. Est locus hic parts vbi si via findit in ambas:
np1 cc vbg p-acp n1 p-acp n2. fw-la fw-la fw-la n2 fw-la fw-la fw-la fw-la p-acp n1:
(12) part (DIV2)
71
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The Scripture you see acknowledgeth but twoo waies:
The Scripture you see acknowledgeth but twoo ways:
dt n1 pn22 vvb vvz p-acp crd n2:
(12) part (DIV2)
72
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eyther men goe to heauens ioy with Lazarus, or els to tormentes with this damned Ghost, and that immediatly.
either men go to heavens joy with Lazarus, or Else to torments with this damned Ghost, and that immediately.
d n2 vvb p-acp ng1 n1 p-acp np1, cc av p-acp n2 p-acp d j-vvn n1, cc cst av-j.
(12) part (DIV2)
72
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So that if there bee a purgatory, the Pope hath purchased it of late, from some man,
So that if there be a purgatory, the Pope hath purchased it of late, from Some man,
av cst cs pc-acp vbi dt n1, dt n1 vhz vvn pn31 pp-f j, p-acp d n1,
(12) part (DIV2)
72
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like himselfe, that he may make a gaine of it.
like himself, that he may make a gain of it.
av-j px31, cst pns31 vmb vvi dt n1 pp-f pn31.
(12) part (DIV2)
72
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As Simon Magus would haue bought that power of the holy Ghost by whole sale, that hee might haue solde it againe by retale. And being in hell tormentes.
As Simon Magus would have bought that power of the holy Ghost by Whole sale, that he might have sold it again by retale. And being in hell torments.
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(12) part (DIV2)
72
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The holy Ghost speaketh in the plurall number of the paines of the damned;
The holy Ghost speaks in the plural number of the pains of the damned;
dt j n1 vvz p-acp dt j n1 pp-f dt n2 pp-f dt j-vvn;
(12) part (DIV2)
73
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As Moses saith, that God rained downe fire and brimstone from heauen vpon Sodom, for God being a iust measurer, sendeth much punishment, vppon much sinne.
As Moses Says, that God reigned down fire and brimstone from heaven upon Sodom, for God being a just measurer, sends much punishment, upon much sin.
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(12) part (DIV2)
73
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This wretch was rich in sinne, and therefore he hath a plurallity of punishment. For shall not the Iudge of all the world doe according to right? Yes,
This wretch was rich in sin, and Therefore he hath a plurality of punishment. For shall not the Judge of all the world do according to right? Yes,
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(12) part (DIV2)
73
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and therefore he that loueth to doe nothing but sinne, hath nothing but punishment: they that loue not blessing, it is farre from them:
and Therefore he that loves to do nothing but sin, hath nothing but punishment: they that love not blessing, it is Far from them:
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(12) part (DIV2)
73
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and such as loue cursing, it hasteth to them: such as torment others heere, tormentes remayne for them heereafter.
and such as love cursing, it hastes to them: such as torment Others Here, torments remain for them hereafter.
cc d c-acp n1 vvg, pn31 vvz p-acp pno32: d c-acp vvi n2-jn vvi, n2 vvb p-acp pno32 av.
(12) part (DIV2)
73
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When God threatneth destruction to the damned, he doth not say simply moriemini, ye shall dye,
When God threatens destruction to the damned, he does not say simply Die, you shall die,
c-crq np1 vvz n1 p-acp dt j-vvn, pns31 vdz xx vvi av-j fw-la, pn22 vmb vvi,
(12) part (DIV2)
74
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but mortem moriemini, you shall dye the death, which the best translation turneth thus: moriendo moriemini, in dying ye shall dye:
but mortem Die, you shall die the death, which the best Translation turns thus: moriendo Die, in dying you shall die:
cc-acp fw-la fw-la, pn22 vmb vvi dt n1, r-crq dt js n1 vvz av: fw-la fw-la, p-acp vvg pn22 vmb vvi:
(12) part (DIV2)
74
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that is, you shall be euer in dying but neuer be dead: as the bushe that Moses sawe was burning, but not consumed.
that is, you shall be ever in dying but never be dead: as the bush that Moses saw was burning, but not consumed.
cst vbz, pn22 vmb vbi av p-acp vvg p-acp av vbi j: c-acp dt n1 cst np1 vvd vbds vvg, cc-acp xx vvn.
(12) part (DIV2)
74
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Where it would bee great mercy to kill quicklie. There be in a great house, vessels of honor, and vessels of dishonor.
Where it would be great mercy to kill quickly. There be in a great house, vessels of honour, and vessels of dishonour.
c-crq pn31 vmd vbi j n1 pc-acp vvi av-j. pc-acp vbi p-acp dt j n1, n2 pp-f n1, cc n2 pp-f n1.
(12) part (DIV2)
74
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The people are called vessell of being full or emptie.
The people Are called vessel of being full or empty.
dt n1 vbr vvn n1 pp-f vbg j cc j.
(12) part (DIV2)
74
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547
As the mighty vessels that Salomon made for the Temple was called a Sea, for the greatnes of the continent:
As the mighty vessels that Solomon made for the Temple was called a Sea, for the greatness of the continent:
p-acp dt j n2 cst np1 vvn p-acp dt n1 vbds vvn dt n1, p-acp dt n1 pp-f dt n1:
(12) part (DIV2)
74
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but vessels of honor are so called, of being replenished with goodnes, and vessels of dishonor, are such vassals as Pharo, of whom God said for this cause, haue I kept thee:
but vessels of honour Are so called, of being replenished with Goodness, and vessels of dishonour, Are such vassals as Pharo, of whom God said for this cause, have I kept thee:
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(12) part (DIV2)
74
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meaning partly that God might get him selfe honor on him, in his life, and at the last bring him to a dishonorable death.
meaning partly that God might get him self honour on him, in his life, and At the last bring him to a dishonourable death.
vvg av cst np1 vmd vvi pno31 n1 n1 p-acp pno31, p-acp po31 n1, cc p-acp dt ord vvi pno31 p-acp dt j n1.
(12) part (DIV2)
74
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Grauia tendunt deorsum. Heauy things do presse downe, and it is not vnlike that in this sence the Hebrues (calling a rich man a heauy man) doe, will Christians to cast away euery thing that presseth downe; Grauia tendunt deorsum. Heavy things do press down, and it is not unlike that in this sense the Hebrews (calling a rich man a heavy man) doe, will Christians to cast away every thing that Presseth down;
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(12) part (DIV2)
74
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meaning such thinges as hinder the good course of a Christian life, you see how hardly this burden is cast off by the young man, who chose to keepe his present possession on earth, rather then to accept of that which the Lord promised in heauen.
meaning such things as hinder the good course of a Christian life, you see how hardly this burden is cast off by the young man, who chosen to keep his present possession on earth, rather then to accept of that which the Lord promised in heaven.
vvg d n2 c-acp vvb dt j n1 pp-f dt njp n1, pn22 vvb c-crq av d n1 vbz vvn a-acp p-acp dt j n1, r-crq vvd pc-acp vvi po31 j n1 p-acp n1, av-c cs pc-acp vvi pp-f d r-crq dt n1 vvd p-acp n1.
(12) part (DIV2)
74
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How like wealth is, to the bunch on the Cammels backe, keeping men from entring the straite gate,
How like wealth is, to the bunch on the Camels back, keeping men from entering the strait gate,
q-crq j n1 vbz, p-acp dt n1 p-acp dt n2 av, vvg n2 p-acp vvg dt j n1,
(12) part (DIV2)
74
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and much more from creeping through the needles eye:
and much more from creeping through the needles eye:
cc av-d av-dc p-acp vvg p-acp dt n2 n1:
(12) part (DIV2)
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and you see howe low it pressed this man of great possessions, euen to the bottome of destruction.
and you see how low it pressed this man of great possessions, even to the bottom of destruction.
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(12) part (DIV2)
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The Deuill was of opinion that a man will giue all that hee hath, to saue his life heere:
The devil was of opinion that a man will give all that he hath, to save his life Here:
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(12) part (DIV2)
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How much more then should he do it to saue his soule.
How much more then should he do it to save his soul.
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(12) part (DIV2)
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So that by the very Deuils argument, a rich man had rather saue his life heere,
So that by the very Devils argument, a rich man had rather save his life Here,
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(12) part (DIV2)
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558
then his soule should liue heereafter. I would to God they that desire to liue long, would endeuour to liue well:
then his soul should live hereafter. I would to God they that desire to live long, would endeavour to live well:
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(12) part (DIV2)
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for it is a good life that must bring a long life: for it is a good life that must bring a long life:
c-acp pn31 vbz dt j n1 cst vmb vvi dt j n1:
(12) part (DIV2)
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Iacob said his daies were few and euill, not ill because they were few, but fewe because they are euill.Iacob said his days were few and evil, not ill Because they were few, but few Because they Are evil.
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(12) part (DIV2)
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And Paul in saying to the Corinthians; For this cause many are sicke, and weake among you, and many sleep;
And Paul in saying to the Corinthians; For this cause many Are sick, and weak among you, and many sleep;
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(12) part (DIV2)
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had relation to their prophane and vngodly life which then they led.
had Relation to their profane and ungodly life which then they led.
vhd n1 p-acp po32 j cc j n1 r-crq av pns32 vvd.
(12) part (DIV2)
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But you see how dangerous it is for men to neglect times and occasions of performing the dueties of a godly life.
But you see how dangerous it is for men to neglect times and occasions of performing the duties of a godly life.
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(12) part (DIV2)
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564
There is also a note for all men to take heede what they doe, seeing it is iust with God, to send men one thing for another,
There is also a note for all men to take heed what they do, seeing it is just with God, to send men one thing for Another,
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(12) part (DIV2)
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if they doe one thing for an other, The Diuines haue a Prouerb of Noas wine, Vinum non pepercit suo inuentori:
if they do one thing for an other, The Divines have a Proverb of Noas wine, Vinum non pepercit Sue inuentori:
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(12) part (DIV2)
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which should make posterities prouident, in the like cases, and seeing it is euident that many men are as drunken with wealth, as Noah was with wine:
which should make Posterities provident, in the like cases, and seeing it is evident that many men Are as drunken with wealth, as Noah was with wine:
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(12) part (DIV2)
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Schollers may also say of wealth, diuitiae non miserentur sui Magistri.
Scholars may also say of wealth, diuitiae non miserentur sui Magistri.
n2 vmb av vvi pp-f n1, fw-la fw-fr fw-la fw-la fw-la.
(12) part (DIV2)
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Noah was but deunken with his owne wine, but Diues was damned with his own wealth.Noah was but deunken with his own wine, but Diues was damned with his own wealth.
np1 vbds p-acp j p-acp po31 d n1, cc-acp fw-la vbds vvn p-acp po31 d n1.
(12) part (DIV2)
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569
Then a rich mans winding sheete, may couer his shape, but cannot hide his sin,
Then a rich men winding sheet, may cover his shape, but cannot hide his since,
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(12) part (DIV2)
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and he may giue as many gownes as he can at his death, but the holy Ghost affoordeth his life led, neuer a cloake. Lord;
and he may give as many gowns as he can At his death, but the holy Ghost affordeth his life led, never a cloak. Lord;
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(12) part (DIV2)
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who wold thinke that they which are greatest heere on earth, may misse soonest of the Kingdom in heauen? Here is no reason alleadged directly,
who would think that they which Are greatest Here on earth, may miss soonest of the Kingdom in heaven? Here is no reason alleged directly,
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(12) part (DIV2)
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572
why this party went to hell;
why this party went to hell;
c-crq d n1 vvd p-acp n1;
(12) part (DIV2)
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573
but as Diuines doe, so all men may safely gather, that it was for abusing so manifolde blessings of the bountifull God.
but as Divines do, so all men may safely gather, that it was for abusing so manifold blessings of the bountiful God.
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(12) part (DIV2)
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So that as Joseph tolde Pharoes Baker his dreame, that the birds did eate the bread out off the basket which hee carried on his head, was a Prognostication, that foules should feede on his carkasse, So that as Joseph told Pharaoh Baker his dream, that the Birds did eat the bred out off the basket which he carried on his head, was a Prognostication, that fowls should feed on his carcase,
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(12) part (DIV2)
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when Pharoe had caused him to bee hanged.
when Pharaoh had caused him to be hanged.
c-crq vvb vhd vvn pno31 pc-acp vbi vvn.
(12) part (DIV2)
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576
So the abusing of Gods blessings heere, is a figure of your partaking with Diues in his punishments as you haue done in his sinnes.
So the abusing of God's blessings Here, is a figure of your partaking with Diues in his punishments as you have done in his Sins.
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(12) part (DIV2)
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577
You read in the Gospell, that the King passing sentence, vpon that vnworthy guest at the feast which hee made at the marriage of his Sonne, said take him,
You read in the Gospel, that the King passing sentence, upon that unworthy guest At the feast which he made At the marriage of his Son, said take him,
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(12) part (DIV2)
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578
for he was none of that company, and therefore to be taken from among them,
for he was none of that company, and Therefore to be taken from among them,
c-acp pns31 vbds pi pp-f d n1, cc av pc-acp vbi vvn p-acp p-acp pno32,
(12) part (DIV2)
76
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579
and binde him hand and feete, for those hands that neuer did good, must be bound to suffer euil:
and bind him hand and feet, for those hands that never did good, must be bound to suffer evil:
cc vvi pno31 n1 cc n2, p-acp d n2 cst av-x vdd j, vmb vbi vvn pc-acp vvi j-jn:
(12) part (DIV2)
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580
& those feete that walke not in any good way, must suffer the reward of going a stray.
& those feet that walk not in any good Way, must suffer the reward of going a stray.
cc d n2 cst vvb xx p-acp d j n1, vmb vvi dt n1 pp-f vvg dt n1.
(12) part (DIV2)
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581
Binde hand & foote too, that he may haue no ease by turning or moouing,
Bind hand & foot too, that he may have no ease by turning or moving,
vvb n1 cc n1 av, cst pns31 vmb vhi dx n1 p-acp vvg cc vvg,
(12) part (DIV2)
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582
but lye still, and suffer still, and cast him, as Jezabel was cast out at a window.
but lie still, and suffer still, and cast him, as Jezebel was cast out At a window.
cc-acp vvb av, cc vvi av, cc vvd pno31, p-acp np1 vbds vvn av p-acp dt n1.
(12) part (DIV2)
76
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583
For God casteth off all care off such, as cast not their care on him,
For God Cast off all care off such, as cast not their care on him,
p-acp np1 vvz a-acp d n1 a-acp d, c-acp vvd xx po32 n1 p-acp pno31,
(12) part (DIV2)
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584
and they are right cast-awaies, into vtter darknesse, where hee must not remaine for three daies, (like Pharoe in that palpable mist of Egipt) but alwaies.
and they Are right castaways, into utter darkness, where he must not remain for three days, (like Pharaoh in that palpable missed of Egypt) but always.
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(12) part (DIV2)
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585
Now in Gods presence is the fulnes of ioy, and at his right hand pleasure for euer: Now in God's presence is the fullness of joy, and At his right hand pleasure for ever:
av p-acp ng1 n1 vbz dt n1 pp-f n1, cc p-acp po31 j-jn n1 n1 p-acp av:
(12) part (DIV2)
76
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586
then, to bee depriued of his presence, is to be placed in sorrow, and to bee sent from his right hand of pleasure, is to bee possessed of endles paine.
then, to be deprived of his presence, is to be placed in sorrow, and to be sent from his right hand of pleasure, is to be possessed of endless pain.
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(12) part (DIV2)
76
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587
Thus shall the wicked be turned into hell, and all the people that forget God: Thus shall the wicked be turned into hell, and all the people that forget God:
av vmb dt j vbi vvn p-acp n1, cc d dt n1 cst vvb np1:
(12) part (DIV2)
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588
Be admonished then (you rich men) by this burnt childe, to dread the fire, for the desire of the vngodly is a net of euils, saith the wise King, that is the desire of vngodly men is to ketch,
Be admonished then (you rich men) by this burned child, to dread the fire, for the desire of the ungodly is a net of evils, Says the wise King, that is the desire of ungodly men is to catch,
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(12) part (DIV2)
76
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589
for it is a net, and to ketch by euill, that is by euill meanes, yea it is a net to ketch himselfe, as he hath caught others.
for it is a net, and to catch by evil, that is by evil means, yea it is a net to catch himself, as he hath caught Others.
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(12) part (DIV2)
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590
Ahab is caught by Elias; Balaam by the Angel; Pharoe in the Sea; Diues in hell: Ahab is caught by Elias; balaam by the Angel; Pharaoh in the Sea; Diues in hell:
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(12) part (DIV2)
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591
and euery one is ouertaken by his owne deuise, like Absalon with his owne hayre; and Hammon with his owne gallowes;
and every one is overtaken by his own devise, like Absalom with his own hair; and Hammon with his own gallows;
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(12) part (DIV2)
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592
How is it then, that the warned are so few, seeing your warnings are so many? is it because ye haue not heard of an holie Ghost, or for that ye haue not receiued of his grace? Loe, you be the men that take not God for your strength, but trust in the multitude of your riches. How is it then, that the warned Are so few, seeing your Warnings Are so many? is it Because you have not herd of an holy Ghost, or for that you have not received of his grace? Loe, you be the men that take not God for your strength, but trust in the multitude of your riches.
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(12) part (DIV2)
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593
You must all meete one day, like Samsons Foxes, with fire-brands among you, for that is the place of them that knowe not God;
You must all meet one day, like Samsons Foxes, with firebrands among you, for that is the place of them that know not God;
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(12) part (DIV2)
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594
Ye Dolphins that play moste when a tempest is neerest; Ye Philistines that are most merry when the house is ready to fall on you; You Dolphins that play most when a tempest is nearest; the philistines that Are most merry when the house is ready to fallen on you;
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(12) part (DIV2)
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595
Ye sonnes of Leuiathan, that care no more for a sword shaken at you, then for a strawe: You Sons of Leviathan, that care no more for a sword shaken At you, then for a straw:
pn22 n2 pp-f np1, cst vvb dx dc p-acp dt n1 vvn p-acp pn22, av p-acp dt n1:
(12) part (DIV2)
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596
Ye sensles churles that feast most merrily, whē your soules must packe presently: you forgette that the iudgementes of God are according to right. You senseless churls that feast most merrily, when your Souls must pack presently: you forget that the Judgments of God Are according to right.
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(12) part (DIV2)
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597
As he was Abrahams reward, so is hee euery sinners reuenger:
As he was Abrahams reward, so is he every Sinners revenger:
p-acp pns31 vbds npg1 vvi, av vbz pns31 d n2 n1:
(12) part (DIV2)
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598
many are your Eclipses here (you know) but heereafter your light shall be cleane put out, and your selues turned into a smoke,
many Are your Eclipses Here (you know) but hereafter your Light shall be clean put out, and your selves turned into a smoke,
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(12) part (DIV2)
77
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599
like Sodom: you that haue caused whole spitle houses of pouerty, you must suffer a hell of misery, where you must be deathes pray, and hels perpetuall prisoners, where the plagues of God haue no end:
like Sodom: you that have caused Whole spittle houses of poverty, you must suffer a hell of misery, where you must be deaths pray, and hels perpetual Prisoners, where the plagues of God have no end:
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(12) part (DIV2)
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600
Where that first borne of death, the hearts sicknes shall be seconded with the King of feare, euen most dreadfull vglines: Two attendants which neuer leaue the damned in hell, where hee remaines as a tree plucked vp by the roote, of whome there is no hope of any recouery.
Where that First born of death, the hearts sickness shall be seconded with the King of Fear, even most dreadful ugliness: Two attendants which never leave the damned in hell, where he remains as a tree plucked up by the root, of whom there is no hope of any recovery.
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(12) part (DIV2)
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601
If Job cursed his day, for a temporall affliction, that God sent him for a triall: If Job cursed his day, for a temporal affliction, that God sent him for a trial:
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(12) part (DIV2)
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602
O what will they doe, who in body and soule shall be taken with eternall and intollerable tormentes? God giue them grace to weigh this well, who in this life haue al pleasures,
Oh what will they do, who in body and soul shall be taken with Eternal and intolerable torments? God give them grace to weigh this well, who in this life have all pleasures,
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(12) part (DIV2)
77
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603
while Lazers are in all paine. Who feast, while others fast: who laugh merrily, while the poore weepe heauily:
while Lazers Are in all pain. Who feast, while Others fast: who laugh merrily, while the poor weep heavily:
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(12) part (DIV2)
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604
who are cloathed like the Lillies, while others would bee glad of vile garmentes:
who Are clothed like the Lilies, while Others would be glad of vile garments:
r-crq vbr vvn av-j dt n2, cs n2-jn vmd vbi j pp-f j n2:
(12) part (DIV2)
77
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605
who swim in the top of all prosperity, while Lazarus lyeth in the bottome of misery.
who swim in the top of all Prosperity, while Lazarus lies in the bottom of misery.
r-crq vvb p-acp dt n1 pp-f d n1, cs np1 vvz p-acp dt n1 pp-f n1.
(12) part (DIV2)
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Image 39
606
Consider this you that forget God, least he pluck you away sodainely, shewing you no mercy, Consider this you that forget God, lest he pluck you away suddenly, showing you no mercy,
vvb d pn22 cst vvb np1, cs pns31 vvb pn22 av av-j, vvg pn22 dx n1,
(12) part (DIV2)
77
Image 39
607
as you haue helped none in their misery:
as you have helped none in their misery:
c-acp pn22 vhb vvn pix p-acp po32 n1:
(12) part (DIV2)
77
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608
if yee will not be Catechized by kinde instructiō, it followeth yt God will cut you short with a swift destruction.
if ye will not be Catechized by kind instruction, it follows that God will Cut you short with a swift destruction.
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(12) part (DIV2)
77
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609
Therfore while you are young, liue well, that when you are olde, ye may dye well.
Therefore while you Are young, live well, that when you Are old, you may die well.
av cs pn22 vbr j, vvb av, cst c-crq pn22 vbr j, pn22 vmb vvi av.
(12) part (DIV2)
77
Image 39
610
If ye liue well heere, ye shall liue better heereafter:
If you live well Here, you shall live better hereafter:
cs pn22 vvb av av, pn22 vmb vvi av-jc av:
(12) part (DIV2)
77
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611
If ye liue ill now, ye shall liue worse an other time, for there is a better life,
If you live ill now, you shall live Worse an other time, for there is a better life,
cs pn22 vvb av-jn av, pn22 vmb vvi av-jc cs j-jn n1, c-acp pc-acp vbz dt jc n1,
(12) part (DIV2)
77
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612
and there is a worse life: else what preheminence had the better aboue the worse, seeing both shall as surely dye, as they now liue.
and there is a Worse life: Else what pre-eminence had the better above the Worse, seeing both shall as surely die, as they now live.
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(12) part (DIV2)
77
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613
But as the voice said, blessed are the dead, that dye in the Lord, for they rest from their labours:
But as the voice said, blessed Are the dead, that die in the Lord, for they rest from their labours:
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(12) part (DIV2)
77
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614
So cursed are they that dye, being as well of this world, as they are in this world,
So cursed Are they that die, being as well of this world, as they Are in this world,
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(12) part (DIV2)
77
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615
because they goe to their torments. Elias going from the earth, was carried vp to heauen:
Because they go to their torments. Elias going from the earth, was carried up to heaven:
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616
and Diues going out of it, was turned into hell. and Diues going out of it, was turned into hell.
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617
God tooke away Henoch saith Moses, but the Deuill tooke away Diues saith our Sauiour Christ.
God took away Henoch Says Moses, but the devil took away Diues Says our Saviour christ.
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And God knoweth how many of them, that weare silken garments heere, come to hels tormentes heereafter:
And God Knoweth how many of them, that wear silken garments Here, come to hels torments hereafter:
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619
and men haue iust cause, to weare blacke garmentes for them, that goe to euerlasting blackenes, not as though others mourning can any way help them,
and men have just cause, to wear black garments for them, that go to everlasting blackens, not as though Others mourning can any Way help them,
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but because their owne misdemeanor, hath so irrecouerably hurt them. FINIS
but Because their own misdemeanour, hath so irrecoverably hurt them. FINIS
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