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LVKE 17. 32. Remember Lots Wife.
LUKE 17. 32. remember Lots Wife.
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IN the two and twentith chapter of S. Matthew, the calling of the world to the preaching of the Gospell, is by Christ himselfe compared to the inuiting of men to a feast:
IN the two and Twentieth chapter of S. Matthew, the calling of the world to the preaching of the Gospel, is by christ himself compared to the inviting of men to a feast:
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howbeit (Right Honorable and welbeloued in Christ) it falleth out far otherwise with me;
howbeit (Right Honourable and well-beloved in christ) it falls out Far otherwise with me;
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who though a seruant of the same Christ, and a preacher of the same Gospell, yet must inuite you to day to a lumpe of salt:
who though a servant of the same christ, and a preacher of the same Gospel, yet must invite you to day to a lump of salt:
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yet salt is good (saith Christ) and euery sacrifice must be seasoned with salt, Mark. 9. yea and our speech must be powdred with salt too;
yet salt is good (Says christ) and every sacrifice must be seasoned with salt, Mark. 9. yea and our speech must be powdered with salt too;
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Coloss. 4. 6. and therefore forsomuch as the mercie of God is as sweete meate,
Coloss. 4. 6. and Therefore forsomuch as the mercy of God is as sweet meat,
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and the iudgements of God as a sharpe sauce (and such things commonly accord together,) I hope it shall not be amisse amidst the manifold preachings of the mercies of God, to adde now and then some examples of the iustice of God,
and the Judgments of God as a sharp sauce (and such things commonly accord together,) I hope it shall not be amiss amid the manifold preachings of the Mercies of God, to add now and then Some Examples of the Justice of God,
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as a sprinkling or casting on of salt to season them.
as a sprinkling or casting on of salt to season them.
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This short Scripture which I haue read vnto you, is a Remembrance or rifling vp of an olde and knowne historie, in which historie there is a tragedie,
This short Scripture which I have read unto you, is a Remembrance or rifling up of an old and known history, in which history there is a tragedy,
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and in which tragedie there is a Metamorphosis or strange transformation of a miserable, a sinfull and wofull woman,
and in which tragedy there is a Metamorphosis or strange transformation of a miserable, a sinful and woeful woman,
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for but a glaunce of her eie, and for but winding her head awry, yet suddainly blasted, and destroyed vnrecouerablie:
for but a glance of her eye, and for but winding her head awry, yet suddenly blasted, and destroyed unrecoverably:
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Now happie (I feare) had she been, if shee had neuer been, and better to haue been borne blind,
Now happy (I Fear) had she been, if she had never been, and better to have been born blind,
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then to see with such eies, or to haue raked them out with her nailes, then to look so vnluckely:
then to see with such eyes, or to have raked them out with her nails, then to look so unluckily:
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but howsoeuerit happened vnhappily for her, yet makes it for Gods glory, to which end euen our sinnes are directed,
but howsoeuerit happened unhappily for her, yet makes it for God's glory, to which end even our Sins Are directed,
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and still it makes for our example, for which it was first by Moses written,
and still it makes for our Exampl, for which it was First by Moses written,
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and now againe by Christ remembred, Remember Lots wife; that as she remè„bred where she liued,
and now again by christ remembered, remember Lots wife; that as she remembered where she lived,
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so we might remember how she died, and looke back to her, as she looked backe to Sodom.
so we might Remember how she died, and look back to her, as she looked back to Sodom.
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Two things are in this Scripture distinctly to bee considered:
Two things Are in this Scripture distinctly to be considered:
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First, to what part of the minde this exhortation is directed, which is not to the first vnderstanding or originall apprehension, but to the Memorie;
First, to what part of the mind this exhortation is directed, which is not to the First understanding or original apprehension, but to the Memory;
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Remember: Secondly, the subiect or matter of this Remembrance, which is, Lots wise. For the first, we are to consider, that Remembring alway presupposeth foreknowing, remember: Secondly, the Subject or matter of this Remembrance, which is, Lots wise. For the First, we Are to Consider, that Remembering always presupposeth foreknowing,
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for in order of nature, once we learne to know, and euer after we call to minde what first wee learned and knew before,
for in order of nature, once we Learn to know, and ever After we call to mind what First we learned and knew before,
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so as neither can a man forget what hee neuer knew, neither can any man remember but what hee knew before;
so as neither can a man forget what he never knew, neither can any man Remember but what he knew before;
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therefore Christ doth not heere take vpon him to bee the Author of the storie,
Therefore christ does not Here take upon him to be the Author of the story,
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or to plot out a new description or narration of the matter, but takes it vp at the second hand from Moses, as Moses at the first hand had it by reuelation from God,
or to plot out a new description or narration of the matter, but Takes it up At the second hand from Moses, as Moses At the First hand had it by Revelation from God,
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and so vpon good and iust occasion he remembreth it to the Church anew:
and so upon good and just occasion he Remember it to the Church anew:
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therefore as S. Paul saith of the Law, I speake to them that know the Law, Rom. 7. 1. so doth Christ of Lots wife heere, hee speakes to them that know her well enough, that haue often read,
Therefore as S. Paul Says of the Law, I speak to them that know the Law, Rom. 7. 1. so does christ of Lots wife Here, he speaks to them that know her well enough, that have often read,
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and much heard of her, that as they know her, so they may remember her; for they go together, Prou. 4. 5. Get wisedome, get vnderstanding, and forget not;
and much herd of her, that as they know her, so they may Remember her; for they go together, Prou. 4. 5. Get Wisdom, get understanding, and forget not;
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first to get, and then not to forget:
First to get, and then not to forget:
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and as the Psalmist saith, o my people heare my law, Psal. 78. and Salomon saith, My sonne, forget not my law, Prou. 3. So do Moses and Christ in one and the same subiect answere one another;
and as the Psalmist Says, oh my people hear my law, Psalm 78. and Solomon Says, My son, forget not my law, Prou. 3. So do Moses and christ in one and the same Subject answer one Another;
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Moses teaching to know it, but Christ admonishing to remember it.Moses teaching to know it, but christ admonishing to Remember it.
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Themistocles was wont to say, that it was needfull for men to learne the arte of forgetfulnes, in that sense wherein Paul sapke, Philip. 3. I forget that which is behind; Themistocles was wont to say, that it was needful for men to Learn the art of forgetfulness, in that sense wherein Paul sapke, Philip. 3. I forget that which is behind;
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that if men had attained to perfection in any thing, they should forget what they had already,
that if men had attained to perfection in any thing, they should forget what they had already,
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lest by remembring it too much, they should grow idle and secure, and care to get no more:
lest by remembering it too much, they should grow idle and secure, and care to get no more:
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And surely if it can be any way expedient to learn the Art of forgetfulnes, to which we are so apt by nature,
And surely if it can be any Way expedient to Learn the Art of forgetfulness, to which we Are so apt by nature,
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as we need no helpe of Art;
as we need no help of Art;
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then must it needs be euery way necessarie to learn the Art of Memory, which is Ars artium, an art adding perfection to euery art, in which regard many haue written whole bookes to adde perfection to it;
then must it needs be every Way necessary to Learn the Art of Memory, which is Ars Arts, an art adding perfection to every art, in which regard many have written Whole books to add perfection to it;
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for if (as men say) it bee no lesse a vertue to hold a good thing then to get it,
for if (as men say) it be no less a virtue to hold a good thing then to get it,
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and as great an honor to keep a Castle as to winne it, then to remember a good thing shall be as needfull as to learne it,
and as great an honour to keep a Castle as to win it, then to Remember a good thing shall be as needful as to Learn it,
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and to retaine knowledge as singular a vertue as to attaine it;
and to retain knowledge as singular a virtue as to attain it;
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nay it is great pitie that he should euer know a thing that cannot remember it:
nay it is great pity that he should ever know a thing that cannot Remember it:
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he that learnes a thing, and then forgetteth it, is like him that findes a treasure and then loseth it, which as hee was very fortunate to find,
he that learns a thing, and then forgetteth it, is like him that finds a treasure and then loses it, which as he was very fortunate to find,
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so was he a very foole to lose; put both together, and they spell a fortunate fool:
so was he a very fool to loose; put both together, and they spell a fortunate fool:
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The Ostrich, Iob 39. layeth many goodly egs;
The Ostrich, Job 39. Layeth many goodly eggs;
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but she layeth them in the sand, and when she hath layed them, there she leaueth them,
but she Layeth them in the sand, and when she hath laid them, there she Leaveth them,
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and comes no more at them, for which cause God there condemneth her for a foole.
and comes no more At them, for which cause God there Condemneth her for a fool.
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A feather of that bird doth he beare, and a bird of that feather shal he be, that learnes to know a thing, and then forgets it;
A feather of that bird does he bear, and a bird of that feather shall he be, that learns to know a thing, and then forgets it;
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like Adam, who was once possest of Paradise, and could not hold it;
like Adam, who was once possessed of Paradise, and could not hold it;
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and like the diuell, who had once a place in heauen, and then went and lost it.
and like the Devil, who had once a place in heaven, and then went and lost it.
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Therefore (Beloued) Memorie will come to haue a singular place in Diuinity, and in religion;
Therefore (beloved) Memory will come to have a singular place in Divinity, and in Religion;
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yea euery man by memory becomes excellent in euery Art; the Schollar, the Lawyer, the Physition, the Mathematician;
yea every man by memory becomes excellent in every Art; the Scholar, the Lawyer, the physician, the Mathematician;
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yea and many a Merchant thinkes his booke of Accounts or remembrances to be his Canticum Canticorum, the most Catholike and Canonicall booke he hath:
yea and many a Merchant thinks his book of Accounts or remembrances to be his Canticum Canticorum, the most Catholic and Canonical book he hath:
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therefore let no man looke to excell in matters of religion, and not to keepe a register, that is, not to remember it;
Therefore let no man look to excel in matters of Religion, and not to keep a register, that is, not to Remember it;
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especially religion being a thing which men are so apt to forget.
especially Religion being a thing which men Are so apt to forget.
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S. Hierom saith of the conquering Romanes, that amiddest their greatest pompe and triumphes, they had euer one at the backe of the Chariot to pull the Conquerer by the sleeue,
S. Hieronymus Says of the conquering Romans, that amidst their greatest pomp and Triumphos, they had ever one At the back of the Chariot to pull the Conqueror by the sleeve,
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and so oft as the people shouted and cried, to crie to him againe, Memento te hominem esse, Remember thou art a man.
and so oft as the people shouted and cried, to cry to him again, Memento te hominem esse, remember thou art a man.
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And is it possible, a man should forget himselfe to be a man? much more then had wee neede of one thought, to stand vp alwaies in the chariot of our heart,
And is it possible, a man should forget himself to be a man? much more then had we need of one Thought, to stand up always in the chariot of our heart,
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and to crie, Memento Deum esse, Remember there is a God; for we are indeed by nature forgetfull:
and to cry, Memento God esse, remember there is a God; for we Are indeed by nature forgetful:
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Pharaohs Butler forgat Ioseph, Gen. 40. and Ioseph forgat his fathers house, Gen. 41. 51. The Disciples of Christ (which men seldome doe) forgat to take bread with them, Matth. 16. Nebuchadnezzar once dreamed,Pharaohs Butler forgot Ioseph, Gen. 40. and Ioseph forgot his Father's house, Gen. 41. 51. The Disciples of christ (which men seldom do) forgot to take bred with them, Matthew 16. Nebuchadnezzar once dreamed,
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and forgat his owne dreame, Dan. 2. Yea we read of one Messala Coruinus so sottish and forgetfull,
and forgot his own dream, Dan. 2. Yea we read of one Messala Corwin so sottish and forgetful,
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as hee forgat his owne name;
as he forgot his own name;
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much more may wee suspect our selues and feare, lest we forget Gods name, for the Creator and the creature being names so neere a kin, we may not forget the one,
much more may we suspect our selves and Fear, lest we forget God's name, for the Creator and the creature being names so near a kin, we may not forget the one,
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and then thinke to remember the other;
and then think to Remember the other;
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therfore we must so learne to know God, as that we may remember him, and so heare of the iudgements of God,
Therefore we must so Learn to know God, as that we may Remember him, and so hear of the Judgments of God,
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as that we may meditate on them;
as that we may meditate on them;
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yea it was Dauids vsuall phrase, not to say, I look vpon thy law, as men commonly come to church to look vpon the walles,
yea it was David usual phrase, not to say, I look upon thy law, as men commonly come to Church to look upon the walls,
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and then forget that euer they were there, but, O how I loue thy law (saith he) it is my continuall meditation;
and then forget that ever they were there, but, Oh how I love thy law (Says he) it is my continual meditation;
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Psalm. 119. and the best way to helpe memory is continuall meditation.
Psalm. 119. and the best Way to help memory is continual meditation.
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That we should as well remember the iudgements of God, as learne to know them, God hath ordained a Sabbath for remembrance, not that we should remember God but one day in seuen,
That we should as well Remember the Judgments of God, as Learn to know them, God hath ordained a Sabbath for remembrance, not that we should Remember God but one day in seuen,
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but that if we would be forgetfull, yet we should remember him one day in seuen at the least:
but that if we would be forgetful, yet we should Remember him one day in seuen At the least:
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for this cause hath God ordained a Sacrament for remembrance, Hoc facite in commemorationem mei, Do this in remembrance of me, Luk. 22. yea and for this end hath God filled the world with remembrancers, ordaining the creatures continually to put vs in mind of the Creator, in the heauens to behold his greatnes,
for this cause hath God ordained a Sacrament for remembrance, Hoc Facite in commemorationem mei, Do this in remembrance of me, Luk. 22. yea and for this end hath God filled the world with remembrancers, ordaining the creatures continually to put us in mind of the Creator, in the heavens to behold his greatness,
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though God bee greater then the heauens; in the Sunne to behold his brightnesse, though God bee brighter then the Sunne;
though God be greater then the heavens; in the Sun to behold his brightness, though God be Brighter then the Sun;
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in the Starres to see his beautie, albeit there be no beautie like to his;
in the Stars to see his beauty, albeit there be no beauty like to his;
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in the thunder the terror of his presence, albeit the thunder roare not halfe so loud as he;
in the thunder the terror of his presence, albeit the thunder roar not half so loud as he;
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in the fowles of the ayre, his care and prouidence; in the course of nature, his mutable wisedome;
in the fowls of the air, his care and providence; in the course of nature, his mutable Wisdom;
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in the creation of the world, his eternall power and God-head;
in the creation of the world, his Eternal power and Godhead;
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that so often as we see these (and we cannot but see them often) so often wee should remember him that made them.
that so often as we see these (and we cannot but see them often) so often we should Remember him that made them.
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That God did not meane the law should be forgotten, it may appeare by the first publishing of it, which as it is Exod. 19. was giuen in thunder and lightning, that the amazing of their minds with such a terror might make them to remember it the better;
That God did not mean the law should be forgotten, it may appear by the First publishing of it, which as it is Exod 19. was given in thunder and lightning, that the amazing of their minds with such a terror might make them to Remember it the better;
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as a Schoolemaster, when he will haue his scholar not to forget such a rule, sets it on with a beating;
as a Schoolmaster, when he will have his scholar not to forget such a Rule, sets it on with a beating;
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so likewise did Moses when he had written Exodus, which was indeed the booke of the law, afterward wrote Deuteronomie, which was nothing else but a remembrance of the law.
so likewise did Moses when he had written Exodus, which was indeed the book of the law, afterwards wrote Deuteronomy, which was nothing Else but a remembrance of the law.
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Hitherto likewise tended the practise of the Church, which kept the tables of the Law in the Arke, Deut. 10. and the booke of the Law in the Arke, Deut. 31. and caused it afterward to be read euery Sabbath in the Synagogues, Act. 13. Lest all this should not serue to keep the Law in mind, Moses took a surer course to set it before their eyes;
Hitherto likewise tended the practice of the Church, which kept the tables of the Law in the Ark, Deuteronomy 10. and the book of the Law in the Ark, Deuteronomy 31. and caused it afterwards to be read every Sabbath in the Synagogues, Act. 13. Lest all this should not serve to keep the Law in mind, Moses took a Surer course to Set it before their eyes;
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for the Iewes were commanded to binde it on their hands, that their hands might learne to liue by law:
for the Iewes were commanded to bind it on their hands, that their hands might Learn to live by law:
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they were commanded to hang it between their eies, that they might learne not to looke,
they were commanded to hang it between their eyes, that they might Learn not to look,
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but to looke by law, yea to weare it vpon their foreheads, (the very seat of memory) that they might alwaies remember and meditate of the Law:
but to look by law, yea to wear it upon their foreheads, (the very seat of memory) that they might always Remember and meditate of the Law:
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they were commanded to write it on their gates and doores without, that they migh remember they had their entrance and first admission in condition of obedience to the Law:
they were commanded to write it on their gates and doors without, that they migh Remember they had their Entrance and First admission in condition of Obedience to the Law:
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they were commanded to write it on the walles and postes within, that they might remember their standing was supported,
they were commanded to write it on the walls and posts within, that they might Remember their standing was supported,
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and their state maintained by law:
and their state maintained by law:
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they were commanded to write it on the phylacteries and skirts of their garments, that they might remember their chiefest beautie, ornament,
they were commanded to write it on the phylacteries and skirts of their garments, that they might Remember their chiefest beauty, ornament,
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and honor was to honor God in the keeping of the Law:
and honour was to honour God in the keeping of the Law:
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such care had God to keepe his law in their hearts, as their heads, and their hands,
such care had God to keep his law in their hearts, as their Heads, and their hands,
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and their houses, and their gates, and their garments must be garnished with it, and all for this end that they might remember it.
and their houses, and their gates, and their garments must be garnished with it, and all for this end that they might Remember it.
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In Leuit. chap. 11. those only beasts were cleane, which when they had eaten a thing, did ruminate and chew vpon it;
In Levites chap. 11. those only beasts were clean, which when they had eaten a thing, did ruminate and chew upon it;
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so are they the best hearers, which when they haue heard a thing doe ruminate and meditate vpon it, that is, remember it.
so Are they the best hearers, which when they have herd a thing do ruminate and meditate upon it, that is, Remember it.
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In the ceremoniall law, Moses was commanded when hee had made the candlesticke, to make the snuffers too, Exod. 25. 38. whose vse was,
In the ceremonial law, Moses was commanded when he had made the candlestick, to make the snuffers too, Exod 25. 38. whose use was,
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when the lights in the Tabernacle were cloyed, to cleare them, or (as commonly we say) to snuffe them;
when the lights in the Tabernacle were cloyed, to clear them, or (as commonly we say) to snuff them;
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wherein mystically ye must thus much vnderstand, that so often as the spirituall light of knowledge growes dimme in your minds, the Priest hath Ius repurgandi, authoritie and power to cleere it, that is, by remembring it anew, to adde a new impression and strong imagination to it:
wherein mystically you must thus much understand, that so often as the spiritual Light of knowledge grows dim in your minds, the Priest hath Just repurgandi, Authority and power to clear it, that is, by remembering it anew, to add a new impression and strong imagination to it:
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and therefore if yee will heare of Lots wife, or any good thing, and then againe forget it, take it how yee will;
and Therefore if ye will hear of Lots wife, or any good thing, and then again forget it, take it how ye will;
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God hath put the golden snuffers into our hands, and howsoeuer you snuffe, we must snuffe too.
God hath put the golden snuffers into our hands, and howsoever you snuff, we must snuff too.
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In the Gospell the blessing is not onely vpon him that heareth the Word, but, Blessed are they that heare the Word of God and keepe it, Luk. 11. In the Church of God there is not only Paul to plant,
In the Gospel the blessing is not only upon him that hears the Word, but, Blessed Are they that hear the Word of God and keep it, Luk. 11. In the Church of God there is not only Paul to plant,
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but Apollos comes after with his water pot to water what Paul hath planted, lest it die;
but Apollos comes After with his water pot to water what Paul hath planted, lest it die;
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1. Cor. 3. So as vnlesse you will driue Apollos, and all the disciples of Apollos, that is, all waterers out of the Church, yee must giue Christ leaue to remember what Moses had taught before,
1. Cor. 3. So as unless you will driven Apollos, and all the Disciples of Apollos, that is, all waterers out of the Church, ye must give christ leave to Remember what Moses had taught before,
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and your selues must endeuor to remember what ye haue learned before. Little cares the diuell how much men heare, so they remember nothing;
and your selves must endeavour to Remember what you have learned before. Little Cares the Devil how much men hear, so they Remember nothing;
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yea the diuell (to chuse) would haue men to heare, so they did not remember, that in hearing,
yea the Devil (to choose) would have men to hear, so they did not Remember, that in hearing,
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and then againe forgetting, they might stand more answerable for that they heare.
and then again forgetting, they might stand more answerable for that they hear.
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The inconueniences of not remembring, do no where better appeare then in Peter, for Christ told Peter, Luk. 22. that the diuell had a desire to sift him,
The inconveniences of not remembering, do not where better appear then in Peter, for christ told Peter, Luk. 22. that the Devil had a desire to sift him,
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and indeed the diuell did sift him, and shake so much out of him, as by not remembring the words of Christ, hee forsware Christ;
and indeed the Devil did sift him, and shake so much out of him, as by not remembering the words of christ, he forswore christ;
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for when he remembred the words, the text saith plainly, He went out and wept bitterly;
for when he remembered the words, the text Says plainly, He went out and wept bitterly;
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and what is this, but for a man to haue a sieue in his hand, and to haue eares like a sieue, when he shall receiue instruction at one eare,
and what is this, but for a man to have a sieve in his hand, and to have ears like a sieve, when he shall receive instruction At one ear,
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and let it out at both? like a sieue which takes in water at one place and lets it out at an hundred.
and let it out At both? like a sieve which Takes in water At one place and lets it out At an hundred.
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And therfore when a man hath heard a Sermon, and streightway forgetteth it, let him strongly suspect, the diuell hath sifted him.
And Therefore when a man hath herd a Sermon, and straightway forgetteth it, let him strongly suspect, the Devil hath sifted him.
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In the parable of the sower, one part of the seed fell by the high way side,
In the parable of the sour, one part of the seed fell by the high Way side,
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and that the little birds picked vp, Matth. 13. which is nothing else but the Word preached to forgetfull hearers;
and that the little Birds picked up, Matthew 13. which is nothing Else but the Word preached to forgetful hearers;
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and the little birds, what bee they, but worldly thoughts and cares, which consume and eate vp the spirituall seed as fast as it is sowen? Therefore to our planting wee must adde watering, and to our hearing remembrance.
and the little Birds, what be they, but worldly thoughts and Cares, which consume and eat up the spiritual seed as fast as it is sown? Therefore to our planting we must add watering, and to our hearing remembrance.
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And where are then our fine Athenian eares, such as neuer vouchsafe to open, but when some new thing is deliuered? If a man come with Scitote, and teach to know some new thing, hee is welcome;
And where Are then our fine Athenian ears, such as never vouchsafe to open, but when Some new thing is Delivered? If a man come with Scitote, and teach to know Some new thing, he is welcome;
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but Mementote, a remembrance of the old is a meere Bis coctum, stale, and vnsauorie;
but Mementote, a remembrance of the old is a mere Bis coctum, stale, and unsavoury;
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and hee that preacheth so, is like him that powreth twice sodden broath out of the pot.
and he that Preacheth so, is like him that poureth twice sodden broth out of the pot.
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Men come now adaies to a Sermon as to a play, Aut nouum dicas, aut nihil dicas, either some new thing or nothing, either a new matter or none at all. Speake ye of Lots wife! and what of her!
Men come now adais to a Sermon as to a play, Or Novum dicas, Or nihil dicas, either Some new thing or nothing, either a new matter or none At all. Speak the of Lots wife! and what of her!
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our pulpits are made for Moses that tels the tale while it is new; the bel-frey is good enough for him that remembreth it when it is old.
our pulpits Are made for Moses that tells the tale while it is new; the bel-frey is good enough for him that Remember it when it is old.
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Preaching is become like apparelling, we can fancie it no longer then the fashion is new:
Preaching is become like appareling, we can fancy it no longer then the fashion is new:
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If wee come to a Sermon and heare no new thing, we think that time was lost,
If we come to a Sermon and hear no new thing, we think that time was lost,
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and bid Fie on such a man, as the Israelites did on Manna, because they had it euery day;
and bid Fie on such a man, as the Israelites did on Manna, Because they had it every day;
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heere is Manna, and Manna, and nothing but Manna;
Here is Manna, and Manna, and nothing but Manna;
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and so say we, we heard to day the high-way points of faith and good workes, with the vulgar doctrine,
and so say we, we herd to day the highway points of faith and good works, with the Vulgar Doctrine,
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and common place of repentance, and heard nothing but that we knew before, and men grow angrie if they heare of one thing twice,
and Common place of Repentance, and herd nothing but that we knew before, and men grow angry if they hear of one thing twice,
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as if their patience were greatly abused:
as if their patience were greatly abused:
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Nay wee are come to that nicenes now, that we can scarce endure to heare one man twice;
Nay we Are come to that niceness now, that we can scarce endure to hear one man twice;
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when a man comes out first, we admire him without measure, and euery man is readie to cast vp his cap, to carie branches of palme before him,
when a man comes out First, we admire him without measure, and every man is ready to cast up his cap, to carry branches of palm before him,
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and to crie Hosanna, yea and to say of him, as the Samaritanes said of Simon Magus, This man is that great power of God;
and to cry Hosanna, yea and to say of him, as the Samaritans said of Simon Magus, This man is that great power of God;
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but when nine daies are once ouer, and hee begins to be stale, why then, Arescit anima nostra, our soule is dried vp with this Manna, giue vs some other meate.
but when nine days Are once over, and he begins to be stale, why then, Arescit anima nostra, our soul is dried up with this Manna, give us Some other meat.
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But (beloued) if ye will haue your minds reformed, the way is, not to draw vp your minde to your eares,
But (Beloved) if you will have your minds reformed, the Way is, not to draw up your mind to your ears,
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but to carrie downe your eares to your minde, that ye may relish, not that which is most plausible,
but to carry down your ears to your mind, that you may relish, not that which is most plausible,
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but that which is most profitable;
but that which is most profitable;
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and say not, when you haue heard what you haue heard before, that ye knew all this before; for how then!
and say not, when you have herd what you have herd before, that you knew all this before; for how then!
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It seemeth by this that you came to Church, and knew not why, like the men of Ephesus who assembled together,
It seems by this that you Come to Church, and knew not why, like the men of Ephesus who assembled together,
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and could yeeld no reason why:
and could yield no reason why:
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for what is the end of mens assembling and meeting at the Church? Ye will say, to heare and to learne some new thing:
for what is the end of men's assembling and meeting At the Church? You will say, to hear and to Learn Some new thing:
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Indeed that may well be one end among other, though not the only end excluding all other;
Indeed that may well be one end among other, though not the only end excluding all other;
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for as ye come to learne anew, so come ye likewise to remember the old:
for as you come to Learn anew, so come you likewise to Remember the old:
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nor must yee thinke that we preach alway to your vnderstanding, to teach you what ye knew not before,
nor must ye think that we preach always to your understanding, to teach you what you knew not before,
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but most commonly to your memory, to put you in mind of that ye knew, lest ye forget it:
but most commonly to your memory, to put you in mind of that you knew, lest you forget it:
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I haue not written vnto you (saith S. Iohn) because ye know not the truth, I have not written unto you (Says S. John) Because you know not the truth,
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but because yee know it, 1. Ioh. 2. 21. A very strange consequent:but Because ye know it, 1. John 2. 21. A very strange consequent:
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and S. Paul to the Romans, I am perswaded of you, that yee are full of all goodnesse;
and S. Paul to the Roman, I am persuaded of you, that ye Are full of all Goodness;
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yea and more then so, that yee are full of all knowledge;
yea and more then so, that ye Are full of all knowledge;
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yea and more then so, that yee are able to admonish one another, they were so grounded as euery priuate man amongst them was meete to make a Preacher:
yea and more then so, that ye Are able to admonish one Another, they were so grounded as every private man among them was meet to make a Preacher:
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neuerthelesse (saith he) I haue written vnto you, as one that puts you in remembrance;
nevertheless (Says he) I have written unto you, as one that puts you in remembrance;
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Rom. 15. 14. 15. Neither must ye thinke that all Scripture is only for instruction, but chiefely for remembrance:
Rom. 15. 14. 15. Neither must you think that all Scripture is only for instruction, but chiefly for remembrance:
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I write no new commandement to you, but an old (saith S. Iohn) which ye haue had from the beginning: I write no new Commandment to you, but an old (Says S. John) which you have had from the beginning:
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1. Ioh. 2. 7. nor was Paul ashamed to say ouer againe, what he had said immediatly before, As I said before, so I say againe,
1. John 2. 7. nor was Paul ashamed to say over again, what he had said immediately before, As I said before, so I say again,
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if any man preach otherwise then that yee haue heard, let him bee accursed, Gal. 1. 9. And againe, I haue told ye oft,
if any man preach otherwise then that ye have herd, let him be accursed, Gal. 1. 9. And again, I have told you oft,
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and now againe I tell yee weeping, that many walke as enemies of the Crosse of Christ: and now again I tell ye weeping, that many walk as enemies of the Cross of christ:
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Philip. 3. 18. Nor doubted Peter to say, that he wrote his second Epistle only for remembrance, This second Epistle write I now vnto you, to call to your remembrance the words of the Prophets and Apostles, 2. Pet. 3. 1. 2.
Philip. 3. 18. Nor doubted Peter to say, that he wrote his second Epistle only for remembrance, This second Epistle write I now unto you, to call to your remembrance the words of the prophets and Apostles, 2. Pet. 3. 1. 2.
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For he that driues a naile into a knottie peece of wood, knocks not once, but againe and againe to fasten it:
For he that drives a nail into a knotty piece of wood, knocks not once, but again and again to fasten it:
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so God minding to settle deep in our dull hearts, both the knowledge and conscience of the Law, did by often repetitions remember it;
so God minding to settle deep in our dull hearts, both the knowledge and conscience of the Law, did by often repetitions Remember it;
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euen as Pharaoh when he dreamed of the plentie, and famine in Egypt, his dreame was doubled,
even as Pharaoh when he dreamed of the plenty, and famine in Egypt, his dream was doubled,
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because (as his Interpreter told him) God would establish it, Gen. 41. 32. Yea and where Atheists barke at the Scriptures for being by often repetition tedious, the deuout and sober minded do thence take occasion to adore, whence they to detest;
Because (as his Interpreter told him) God would establish it, Gen. 41. 32. Yea and where Atheists bark At the Scriptures for being by often repetition tedious, the devout and Sobrium minded doe thence take occasion to adore, whence they to detest;
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for it hath been held as a rule in former times, Quoties Scriptura repetit, mysterium est, that so oft as the Scripture repeates and saith one thing ouer and ouer, there is sure some mysterie,
for it hath been held as a Rule in former times, How often Scripture repetit, mysterium est, that so oft as the Scripture repeats and Says one thing over and over, there is sure Some mystery,
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or some great matter in it;
or Some great matter in it;
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for as when the Hounds open loude and free, the huntsman gathereth that there is some game;
for as when the Hounds open loud and free, the huntsman gathereth that there is Some game;
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so when the Scripture vseth importunitie in a point, it is a signe there is some great thing to be marked.
so when the Scripture uses importunity in a point, it is a Signen there is Some great thing to be marked.
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Be ye therefore I beseech you (Right honorable and well beloued) be ye I beseech you of Dauids mind,
Be you Therefore I beseech you (Right honourable and well Beloved) be you I beseech you of David mind,
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for God spake once or twice (saith Dauid) that power belongeth vnto God, and I heard it, Psal. 62. 11. No doubt a patient auditor;
for God spoke once or twice (Says David) that power belongeth unto God, and I herd it, Psalm 62. 11. No doubt a patient auditor;
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God spake of one thing twice, and he heard it, whereas commonly if we speake of one thing twice,
God spoke of one thing twice, and he herd it, whereas commonly if we speak of one thing twice,
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or but remember an old matter, we can get no audience, no man will heare it.
or but Remember an old matter, we can get no audience, no man will hear it.
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Now if this be so, then am I cleane lost and shamed.
Now if this be so, then am I clean lost and shamed.
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If this be the course, that men may remember no old matters, but still to teach,
If this be the course, that men may Remember no old matters, but still to teach,
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and to bring in new, then what shal I do with Lots wife heere, or of all places, what doe I heere? I must remember to you the iudgement of God vpon Lots wife;
and to bring in new, then what shall I do with Lots wife Here, or of all places, what do I Here? I must Remember to you the judgement of God upon Lots wife;
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I know ye know it alreadie;
I know you know it already;
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yea and I know this besides, that I can obserue nothing, and teach nothing out of it,
yea and I know this beside, that I can observe nothing, and teach nothing out of it,
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but that which hath been obserued and taught before, Et nihil dictum quod non dictum priĂ¹s, I shall say nothing but that which hath bin said before:
but that which hath been observed and taught before, Et nihil dictum quod non dictum priĂ¹s, I shall say nothing but that which hath been said before:
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yet if there be any heere which knoweth not the storie of Lots wife, then shall I stand in Moses stead to teach it him:
yet if there be any Here which Knoweth not the story of Lots wife, then shall I stand in Moses stead to teach it him:
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If ye know the storie of Lots wife, yet giue me leaue, a poore disciple of Apollos, to water your knowledge, that is, to Remember it:
If you know the story of Lots wife, yet give me leave, a poor disciple of Apollos, to water your knowledge, that is, to remember it:
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if ye did once know it, and haue now forgotten it, yet heare it againe,
if you did once know it, and have now forgotten it, yet hear it again,
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and ye shall remember it better, and ye shall find it true which S. Paul saith, It grieues not mee to write the same things to you,
and you shall Remember it better, and you shall find it true which S. Paul Says, It grieves not me to write the same things to you,
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and for you it is a sure thing, Philip. 3. 1. But say ye both know it well,and for you it is a sure thing, Philip. 3. 1. But say you both know it well,
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and well remember it, yet the very act of remembrance in the actes and iudgements of God, is one of the most diuine duties we can performe to God;
and well Remember it, yet the very act of remembrance in the acts and Judgments of God, is one of the most divine duties we can perform to God;
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Dauid often testifying of himselfe, that he did meditate in the Law of God, and of the workes of GOd,David often testifying of himself, that he did meditate in the Law of God, and of the works of GOd,
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and that not once in seuen daies, but seuen times in a day, yea and all the day,
and that not once in seuen days, but seuen times in a day, yea and all the day,
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and therfore pronounceth him the happie man that so doth:
and Therefore pronounceth him the happy man that so does:
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Blessed is hee whose delight is in the Law of the Lord, and in his Law doth meditate day and night, &c. And so much for the first part generall, concerning Remembrance. Blessed is he whose delight is in the Law of the Lord, and in his Law does meditate day and night, etc. And so much for the First part general, Concerning Remembrance.
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The subiect of this remembrance is Lots wife, who in the second place comes to be considered of.
The Subject of this remembrance is Lots wife, who in the second place comes to be considered of.
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A more plausible subiect (I am sure) it had bin, to speake vnto you of Lot himselfe,
A more plausible Subject (I am sure) it had been, to speak unto you of Lot himself,
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then of Lots wife, for he was saued, and she was destroyed, he a speciall figure of mercie and saluation,
then of Lots wife, for he was saved, and she was destroyed, he a special figure of mercy and salvation,
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but she a partaker of the common condemnation, and what haue we to do with them that were condemned? Euery man saith now, we liue in the time of the Gospel, what haue we to do with the iudgements of the Law? We are come to the peaceable hill of Sion,
but she a partaker of the Common condemnation, and what have we to do with them that were condemned? Every man Says now, we live in the time of the Gospel, what have we to do with the Judgments of the Law? We Are come to the peaceable hill of Sion,
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why are we then brought backe againe to mount Horeb? When the Law was first giuen, the Iewes ranne away for feare,
why Are we then brought back again to mount Horeb? When the Law was First given, the Iewes ran away for Fear,
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and euer since when the iudgements of the Law are remembred, we are readie to go away for anger;
and ever since when the Judgments of the Law Are remembered, we Are ready to go away for anger;
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for we haue Euangelicas aures, our hearts indeed are all sinne, but our eares are all of mercy,
for we have Euangelicas aures, our hearts indeed Are all sin, but our ears Are all of mercy,
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and therefore he that will set vs a song, must set it to the tune of the Gospell:
and Therefore he that will Set us a song, must Set it to the tune of the Gospel:
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as if the Law (like an old almanake) were cleane out of date, we must heare of nothing but Pax vobis, Peace and peace;
as if the Law (like an old almanake) were clean out of date, we must hear of nothing but Pax vobis, Peace and peace;
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and we must see nothing, but Ecce Agnus Dei, Behold the Lambe of God;
and we must see nothing, but Ecce Agnus Dei, Behold the Lamb of God;
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but yet wee must remember that that Lambe was a Lion too, Reuel. 5. 5. 6. and that Christ and Moses met both vpon the mount, in whom the Law and the Gospell did both shake hands together:
but yet we must Remember that that Lamb was a lion too, Revel. 5. 5. 6. and that christ and Moses met both upon the mount, in whom the Law and the Gospel did both shake hands together:
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Matth. 17. And what if Christ be our peace? yet is he Iustice too;
Matthew 17. And what if christ be our peace? yet is he justice too;
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for in him it was prophecied, that Mercy and truth should meet, that Iustice and Peace should kisse one another, Psalm. 85. And from him proceeded Blessings to the meek, Blessings to the mercifull, Blessings to the pure in heart;
for in him it was prophesied, that Mercy and truth should meet, that justice and Peace should kiss one Another, Psalm. 85. And from him proceeded Blessings to the meek, Blessings to the merciful, Blessings to the pure in heart;
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and from him likewise, Wo to thee Corazin, and wo to thee Bethsaida. And therefore if we liue in sinne, the Law and Iudgement must be preached vnto vs,
and from him likewise, Woe to thee Chorazin, and woe to thee Bethsaida. And Therefore if we live in sin, the Law and Judgement must be preached unto us,
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yea though in the time of the Gospell.
yea though in the time of the Gospel.
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There is a time to slay, and a time to heale, saith Salomon, Eccle. 3. Now the time of healing is when men haue sinned and are wearie of it,
There is a time to slay, and a time to heal, Says Solomon, Eccle. 3. Now the time of healing is when men have sinned and Are weary of it,
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but the time of wounding is when men sinne and sinne, and yet are senselesse in it, which is the sicknes of this age,
but the time of wounding is when men sin and sin, and yet Are senseless in it, which is the sickness of this age,
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euen of this last and worst age wherein we liue;
even of this last and worst age wherein we live;
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yea Christ prophecieth heere plainly, that toward the latter end of the world men shall grow senselesse,
yea christ Prophesieth Here plainly, that towards the latter end of the world men shall grow senseless,
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and secure, and asleepe in sensualitie, that they shall do as they did in the daies of Lot, and in the desolation of Sodom, that they shall do as in the daies of the flood, they shall eate till they surfet,
and secure, and asleep in sensuality, that they shall do as they did in the days of Lot, and in the desolation of Sodom, that they shall do as in the days of the flood, they shall eat till they surfeit,
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and drink till they be drunke, they shall marrie, and giue in mariage, they shal buy and sell,
and drink till they be drunk, they shall marry, and give in marriage, they shall buy and fell,
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and plant and build, they shal build houses, as Stratomachus saith of the men of Rhodes, Aedificant quasi semper victuri, comedunt quasicras morituri, They build houses,
and plant and built, they shall built houses, as Stratomachus Says of the men of Rhodes, Edify quasi semper victuri, comedunt quasicras Morituri, They built houses,
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as if they should liue euer, but they eate and drinke as if they should die to morrow:
as if they should live ever, but they eat and drink as if they should die to morrow:
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therfore to such men, and to such a time Christ thought it much better to remember Lots wife, then to remember Lot.
Therefore to such men, and to such a time christ Thought it much better to Remember Lots wife, then to Remember Lot.
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Now forsomuch as no man is remembred for nothing;
Now forsomuch as no man is remembered for nothing;
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but either for some good thing, or for some euill, either for being notable, or else for being notorious, two things in Lots wife are very memorable and worthy our meditation, the one is the sinne committed by her, the other is the punishment inflicted on her;
but either for Some good thing, or for Some evil, either for being notable, or Else for being notorious, two things in Lots wife Are very memorable and worthy our meditation, the one is the sin committed by her, the other is the punishment inflicted on her;
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so then wee must remember her for that shee did, and wee must remember for that she suffered;
so then we must Remember her for that she did, and we must Remember for that she suffered;
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we must remember how she liued, and we must remember how shee died;
we must Remember how she lived, and we must Remember how she died;
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we must remember how she turned from God to embrace the world, and (which is euer memorable) how in embracing it, she perished with it.
we must Remember how she turned from God to embrace the world, and (which is ever memorable) how in embracing it, she perished with it.
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Who list to vnderstand the storie of her sinne, may reade it at large in the report of Moses, who in the nineteenth of Genesis recordeth a bill of inditement against her, thus;
Who list to understand the story of her sin, may read it At large in the report of Moses, who in the nineteenth of Genesis recordeth a bill of indictment against her, thus;
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That whereas God for the abomination of those sinfull cities had sent downe an Angell of vengeance to destroy them,
That whereas God for the abomination of those sinful cities had sent down an Angel of vengeance to destroy them,
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yet Lot found such fauor for himselfe and his familie, as that in the vtter wast and desostroy them,
yet Lot found such favour for himself and his family, as that in the utter waste and desostroy them,
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yet Lot found such fauor for himselfe and his familie, as that in the vtter wast and desolation of foure whole cities, he only was exempted,
yet Lot found such favour for himself and his family, as that in the utter waste and desolation of foure Whole cities, he only was exempted,
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and the fift citie (which was Zoar ) for his sake preserued; only this required at his hands, to make haste and bee gone:
and the fift City (which was Zoar) for his sake preserved; only this required At his hands, to make haste and be gone:
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but what haste Lot made, wee will not now dispute;
but what haste Lot made, we will not now dispute;
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and yet by his leaue (though it stood vpon his life) he made no more then he should;
and yet by his leave (though it stood upon his life) he made no more then he should;
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but Moses puts in a sweete parenthesis, ( God being mercifull to him.
but Moses puts in a sweet parenthesis, (God being merciful to him.
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) But his wife, this woful woman, of whom we are now to speake, shee made much lesse,
) But his wife, this woeful woman, of whom we Are now to speak, she made much less,
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yea shee made a great deale too little, for while her husband was a great way before, she was a great way behind,
yea she made a great deal too little, for while her husband was a great Way before, she was a great Way behind,
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and lingred so long that she lost her life.
and lingered so long that she lost her life.
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And for so much as it seemeth to point out a doctrine more particularly for women, I would she might stand vp as a piller for all women to looke vpon,
And for so much as it seems to point out a Doctrine more particularly for women, I would she might stand up as a pillar for all women to look upon,
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yea and as well for men too, to let both men and women know how dangerous a thing it is for man to tempt his Maker,
yea and as well for men too, to let both men and women know how dangerous a thing it is for man to tempt his Maker,
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and to dallie with the iudgements of God.
and to dally with the Judgments of God.
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Moses seemeth to endite her for two things, first for being behind, secondly for looking behind;Moses seems to endite her for two things, First for being behind, secondly for looking behind;
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to which was added a punishment in proportion, that she was left behind.
to which was added a punishment in proportion, that she was left behind.
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Now his wife behind him looked backe, and she became a piller of salt, Gen. 19. 26. His wife behind;
Now his wife behind him looked back, and she became a pillar of salt, Gen. 19. 26. His wife behind;
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How behind? I hope, not behind with the world, for she loued the world too well;
How behind? I hope, not behind with the world, for she loved the world too well;
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but behind either with God, in preferring smoake and vanity before him; or behind with the Angels of God, notwithstanding the great haste imposed by them;
but behind either with God, in preferring smoke and vanity before him; or behind with the Angels of God, notwithstanding the great haste imposed by them;
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but chiefly behind her husband in lingring vpon the way, and losing ground of him;
but chiefly behind her husband in lingering upon the Way, and losing ground of him;
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and if she did so, it was her fault, yea it was a trespasse in marriage,
and if she did so, it was her fault, yea it was a trespass in marriage,
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for her husband was her standard, whom shee ought not in times of trouble to forsake:
for her husband was her standard, whom she ought not in times of trouble to forsake:
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yea the wife must neither be before her husband, nor behind him, but iust with him;
yea the wife must neither be before her husband, nor behind him, but just with him;
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for neither was she made of any part before, nor of any part behind, but out of his side, that she might go side by side.
for neither was she made of any part before, nor of any part behind, but out of his side, that she might go side by side.
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Mariage is resembled to a yoake, Be not vnequally yoaked with infidels, 2. Cor. 6. Now they which are yoaked must goe in paires, one iust beside another,
Marriage is resembled to a yoke, Be not unequally yoked with Infidels, 2. Cor. 6. Now they which Are yoked must go in pairs, one just beside Another,
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for if one go before, and another go hehind, then are they not like oxen, but like horses, not like cleane beasts, but like vncleane.
for if one go before, and Another go hehind, then Are they not like oxen, but like Horses, not like clean beasts, but like unclean.
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It was neuer well in wedlock since Satan first preuailed to seuer the wife from her husband;
It was never well in wedlock since Satan First prevailed to sever the wife from her husband;
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I speake not of a diuorcing of their persons, but a diuiding of their wils, whè„ as if he wil one thing, she wils another;
I speak not of a divorcing of their Persons, but a dividing of their wills, when as if he will one thing, she wills Another;
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if he like one thing, she likes another; if he be behind, she will be before;
if he like one thing, she likes Another; if he be behind, she will be before;
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or as Lots wife heer, if he be before, she wil be behind, and I thinke sure, that amongst other circù„stances of her sin, she was punished for her neglect and contempt in this.
or as Lots wife her, if he be before, she will be behind, and I think sure, that among other Circumstances of her since, she was punished for her neglect and contempt in this.
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But Lot was at this time much more then a husband to his wife, for the Angels came especially to him, the destruction of Sodom was reuealed to him, the promise of particular preseruation made to him, the charge of making haste was laid on him, all came at the first hand to him;
But Lot was At this time much more then a husband to his wife, for the Angels Come especially to him, the destruction of Sodom was revealed to him, the promise of particular preservation made to him, the charge of making haste was laid on him, all Come At the First hand to him;
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so as now he is made a Prophet, an oracle, a leading starre to his wife;
so as now he is made a Prophet, an oracle, a leading star to his wife;
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and yet for all this, His wife behind him. But it is a wonder to see in men made all of one mother earth, such difference of mettall, and contrarietie of spirits;
and yet for all this, His wife behind him. But it is a wonder to see in men made all of one mother earth, such difference of mettle, and contrariety of spirits;
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some men like S. Peter runne before their masters, and their paternes, for Christ had scarce begun the parlee,
Some men like S. Peter run before their Masters, and their patterns, for christ had scarce begun the parlee,
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when he had got out his sword, and charged vpon the maine battell;
when he had god out his sword, and charged upon the main battle;
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and therefore it is no maruell if the race of the Peters euer since do run before the rest of the Church,
and Therefore it is no marvel if the raze of the Peter's ever since do run before the rest of the Church,
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since the first Peter of whom they hold, outran euen Christ himselfe. Some women likewise runne before their husbands;
since the First Peter of whom they hold, outran even christ himself. some women likewise run before their Husbands;
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like Eue, who had plucked and eaten vp the apple, before Adam durst to touch it;
like Eue, who had plucked and eaten up the apple, before Adam durst to touch it;
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and where Iob ment to curse but the night or the day of his birth, his wife went before him,
and where Job meant to curse but the night or the day of his birth, his wife went before him,
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and pointing him to heauen, bad him Curse God and die. But Achabs wife was a woman beyond all women,
and pointing him to heaven, bade him Curse God and die. But Ahab's wife was a woman beyond all women,
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yea a woman by her selfe, for Achab came faintly, and vpon faire conditions to buy or change a vineyard, and could not;
yea a woman by her self, for Ahab Come faintly, and upon fair conditions to buy or change a vineyard, and could not;
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and because he could not, he went to bed heauy, halfe dead vpon it, but iezebel deliuereth him speedily without purchase or change, what he could not buy for loue nor for money.
and Because he could not, he went to Bed heavy, half dead upon it, but jezebel Delivereth him speedily without purchase or change, what he could not buy for love nor for money.
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Some men cleane contrarie are of heauy, lumpish and leaden spirits, like Ionas when the winds roared,
some men clean contrary Are of heavy, lumpish and leaden spirits, like Ionas when the winds roared,
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and the seas raged, as if heauen and earth would haue gone together, then was he fast a sleep in the bottom of the ship;
and the Seas raged, as if heaven and earth would have gone together, then was he fast a sleep in the bottom of the ship;
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he had lead in his eies:
he had led in his eyes:
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and the two disciples that went to Emaus, they were Tardi corde, they had lead in their hearts,
and the two Disciples that went to Emaus, they were Tardi cord, they had led in their hearts,
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as Lots wife heere had lead in her heeles.
as Lots wife Here had led in her heals.
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But let vs call her to accoù„t, & aske what cause she had to hang so far behind;
But let us call her to account, & ask what cause she had to hang so Far behind;
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will she say she limpt, or that she was lame? then was it, Animo magis qĂ¹am corpore, her limbes were all right,
will she say she limpt, or that she was lame? then was it, Animo magis qĂ¹am corpore, her limbs were all right,
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but her heart was out of ioynt;
but her heart was out of joint;
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or will she say, shee was weary? weary indeed, but it was of well doing;
or will she say, she was weary? weary indeed, but it was of well doing;
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or will she say she was tired, or that she fainted? and so perhaps she did,
or will she say she was tired, or that she fainted? and so perhaps she did,
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but it was in her faith;
but it was in her faith;
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or will she say, she was not well at ease, or that she was sicke? so said Rachel when her father bad her rise, she was not well she said,
or will she say, she was not well At ease, or that she was sick? so said Rachel when her father bade her rise, she was not well she said,
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for The maner of women was vpon her, Genes. 31. 35. And what is the maner of women? to pretend one thing when another is the cause? yea and so it is a sore disease with men too.
for The manner of women was upon her, Genesis. 31. 35. And what is the manner of women? to pretend one thing when Another is the cause? yea and so it is a soar disease with men too.
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But of what disease did she labour, or whereon was she sicke? she was sicke of Sodom,
But of what disease did she labour, or whereon was she sick? she was sick of Sodom,
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as Achab was of Naboths vineyard; she was sicke of her owne wil, for she went vnwillingly:
as Ahab was of Naboth's vineyard; she was sick of her own will, for she went unwillingly:
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No maruell then if she made no more haste, since she went whither she would not.
No marvel then if she made no more haste, since she went whither she would not.
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Ah that crooked wil of ours, so eager on that which is euill, and so vnwilling to any thing which is good;
Ah that crooked will of ours, so eager on that which is evil, and so unwilling to any thing which is good;
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so hot and so hastie to his owne hurt, but so loath, so lingring, and so far behind,
so hight and so hasty to his own hurt, but so loath, so lingering, and so Far behind,
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when mercie and saluation is before.
when mercy and salvation is before.
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But no maruell if this woman lingred so farre behind, for she looked backe, as if she would haue gone back,
But no marvel if this woman lingered so Far behind, for she looked back, as if she would have gone back,
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or as if she had left her heart behinde;
or as if she had left her heart behind;
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And vbi amor ibi oculus; as where the treasure is, there will the heart be also,
And vbi amor There oculus; as where the treasure is, there will the heart be also,
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so where the heart is, there will the eye be also:
so where the heart is, there will the eye be also:
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of the heart and the eie, we may say as Iacob of Simeon and Leui, Brethren in iniquitie:
of the heart and the eye, we may say as Iacob of Simeon and Levi, Brothers in iniquity:
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The eie is but a broker to the heart; the eie sheweth what is louely, the heart loueth;
The eye is but a broker to the heart; the eye shows what is lovely, the heart loves;
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the eie liketh, the heart affecteth;
the eye liketh, the heart affects;
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the eie looketh out like a skoute, and saith, a louely obiect commeth, the heart putteth on affection and pursueth:
the eye looks out like a skoute, and Says, a lovely Object comes, the heart putteth on affection and pursueth:
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The eie saith, Hoc est pulchrum, the heart saith, Hoc est meum. This sympathie betweene her heart and her eie, did Lots wife feele when shee came from Sodom, that she might haue said to her selfe,
The eye Says, Hoc est Pulchrum, the heart Says, Hoc est meum. This Sympathy between her heart and her eye, did Lots wife feel when she Come from Sodom, that she might have said to her self,
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as Salomon to the Spouse, Thou hast wounded my heart with a looke of thine eyes:
as Solomon to the Spouse, Thou hast wounded my heart with a look of thine eyes:
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For whither went she? to Zoar; whence came she? from Sodom;
For whither went she? to Zoar; whence Come she? from Sodom;
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from her kindred and from her friends, from her country where she had liued, from her house where shee had dwelt, from her gardens,
from her kindred and from her Friends, from her country where she had lived, from her house where she had dwelled, from her gardens,
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and from her pleasures, from sweet aire, greene pastures, and pleasant waters, yea from a paradise, ( For as was the garden of the Lord,
and from her pleasures, from sweet air, green pastures, and pleasant waters, yea from a paradise, (For as was the garden of the Lord,
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euen so was Sodom before it was destroyed, Gen. 13.) from thence came this wofull woman,even so was Sodom before it was destroyed, Gen. 13.) from thence Come this woeful woman,
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and as if she thither would againe, thither she lookes;
and as if she thither would again, thither she looks;
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she goes forward and lookes cleane backward, as if God had broke her necke when he brought her thence:
she Goes forward and looks clean backward, as if God had broke her neck when he brought her thence:
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And but that God cut her off, somewhat sure she had to say to Sodom, when she looked vpon it, as if shee would haue taken her leaue of it,
And but that God Cut her off, somewhat sure she had to say to Sodom, when she looked upon it, as if she would have taken her leave of it,
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and bid it farewell, as if she would haue wept vpon it, as Hagar wept on Ismael, or Christ vpon Ierusalem:
and bid it farewell, as if she would have wept upon it, as Hagar wept on Ishmael, or christ upon Ierusalem:
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And must I leaue thee Sodom, and part for euer from thee? then once againe let me looke vpon thee,
And must I leave thee Sodom, and part for ever from thee? then once again let me look upon thee,
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since I must looke no more, yea let me die with thee, since thou must liue no more;
since I must look no more, yea let me die with thee, since thou must live no more;
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for where was euer Paradise if not in thee! or what wil heauen be when thou art gone!
for where was ever Paradise if not in thee! or what will heaven be when thou art gone!
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O thou the light of mine eies, and delight of my soule, whom heauen it selfe doth but match in happinesse, ouermatching only in eternity;
O thou the Light of mine eyes, and delight of my soul, whom heaven it self does but match in happiness, overmatching only in eternity;
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what a life it was to liue in thee! If we wished for wealth, we wallowed in it;
what a life it was to live in thee! If we wished for wealth, we wallowed in it;
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if for honor, it waited on vs; and when we would bee merrie, Plentie, ease, and peace sang melodie to it.
if for honour, it waited on us; and when we would be merry, Plenty, ease, and peace sang melody to it.
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Such a bewitching it is to the soule of man to fall in loue with the world, that we oft times looke back,
Such a bewitching it is to the soul of man to fallen in love with the world, that we oft times look back,
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and go back, and wish we were there, from whence without great grace we were not deliuered.
and go back, and wish we were there, from whence without great grace we were not Delivered.
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Therfore fie vpon the fleshpots of Egypt, for it is they which haue bewitched vs:
Therefore fie upon the fleshpots of Egypt, for it is they which have bewitched us:
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but Remember Lots wife; yea remember Moses who forsooke the court of Pharaoh, and chose to suffer aduersitie with Gods people, rather then to enioy the pleasures of sinne for a season:
but remember Lots wife; yea Remember Moses who forsook the court of Pharaoh, and chosen to suffer adversity with God's people, rather then to enjoy the pleasures of sin for a season:
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Remember Eliseus, who forsook the gold and siluer at the hands of Naaman: Remember Daniel, who despised the daintie meats of Babylon:
remember Elisha, who forsook the gold and silver At the hands of Naaman: remember daniel, who despised the dainty Meats of Babylon:
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Remember Christ, who fled into a mountaine when they would haue made him King;
remember christ, who fled into a mountain when they would have made him King;
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yea remember all the Prophets, Martyrs, and Saints of God from time to time, which held the world in skorne,
yea Remember all the prophets, Martyrs, and Saints of God from time to time, which held the world in scorn,
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and stood at defiance with it; as Peter with Simon Magus, when he tempted him with money.
and stood At defiance with it; as Peter with Simon Magus, when he tempted him with money.
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Thinke thou art now betweene Sodom and Zoar, that is, going from the world to God;
Think thou art now between Sodom and Zoar, that is, going from the world to God;
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the Angels haue cried vnto thee, as Reuel. 18. Come out of Babylon, so come out of Sodom,
the Angels have cried unto thee, as Revel. 18. Come out of Babylon, so come out of Sodom,
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lest ye be partakers of her plagues;
lest you be partakers of her plagues;
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yea thinke that Angels are come into thy house to fetch thee out and to hasten thee;
yea think that Angels Are come into thy house to fetch thee out and to hasten thee;
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therefore looke not aside, for the way is full of snares;
Therefore look not aside, for the Way is full of snares;
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nor looke behind, for Sodom cals vpon thee and saith, come againe, come againe to Sodom;
nor look behind, for Sodom calls upon thee and Says, come again, come again to Sodom;
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she sends out her messengers, Epicures and carnall companions to call vpon thee, and euery one saith, come againe, come againe to Sodom;
she sends out her messengers, Epicureans and carnal Sodales to call upon thee, and every one Says, come again, come again to Sodom;
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yea she casteth vp her lures to tempt and allure thee, come againe, come againe to Sodom: but Remember Lots wife.
yea she Cast up her lures to tempt and allure thee, come again, come again to Sodom: but remember Lots wife.
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In remembring of whom, flesh and blood may happily be offended to heare, that for being behind,
In remembering of whom, Flesh and blood may happily be offended to hear, that for being behind,
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and for looking behind God should inflict so heauy a iudgement;
and for looking behind God should inflict so heavy a judgement;
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for can the eie transgresse so grieuously, or doth God set such a law for lookes? yea we are so secure vpon small sins,
for can the eye transgress so grievously, or does God Set such a law for looks? yea we Are so secure upon small Sins,
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as if a man reproue such a sinne, we thinke him more guiltie in remembring it,
as if a man reprove such a sin, we think him more guilty in remembering it,
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then we in committing it, as if the smaller sinnes must be preserued for breed:
then we in committing it, as if the smaller Sins must be preserved for breed:
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yet in the law trespasses and sinnes done of ignorance, (which were euer thought to be the least) yet were not purged but by fire and by blood;
yet in the law Trespasses and Sins done of ignorance, (which were ever Thought to be the least) yet were not purged but by fire and by blood;
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God shewing the strength of the disease in the nature of the purgation:
God showing the strength of the disease in the nature of the purgation:
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and in the Gospell where mercy more aboundeth, we must account For euery idle word, and that at the day of iudgement, Matth. 12. and he that cals but Foole, shall be punished with hell fire, Matth. 5. Yea he that taught vs to pray for remission, taught vs not to say, Forgiue vs our great offences,
and in the Gospel where mercy more Aboundeth, we must account For every idle word, and that At the day of judgement, Matthew 12. and he that calls but Fool, shall be punished with hell fire, Matthew 5. Yea he that taught us to pray for remission, taught us not to say, Forgive us our great offences,
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but Forgiue vs our trespasses, or, as it is originally, Forgiue vs our debts;
but Forgive us our Trespasses, or, as it is originally, Forgive us our debts;
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not our theft, or what we haue stollen vniustly, but euen the debt which we cannot pay through pouertie,
not our theft, or what we have stolen unjustly, but even the debt which we cannot pay through poverty,
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for each penie whereof in the rigour of the law, we shall be pend vp in hell,
for each penny whereof in the rigour of the law, we shall be pend up in hell,
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or if any sinne be lesse then a peny, if but a halfe-peny;
or if any sin be less then a penny, if but a halfpenny;
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yea if lesse then a halfe-peny, if but a farthing, yet shall we not come forth til we haue paid that vttermost farthing.
yea if less then a halfpenny, if but a farthing, yet shall we not come forth till we have paid that uttermost farthing.
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And where are then our little sinnes? yea let any sinne be as little as it will,
And where Are then our little Sins? yea let any sin be as little as it will,
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yet being sinne it generally carieth thus many deformities with it; first a preferring of a mans owne will before the law of God;
yet being sin it generally Carrieth thus many deformities with it; First a preferring of a men own will before the law of God;
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secondly a contempt of the iustice of God, for where God hath set our damnation vpon it,
secondly a contempt of the Justice of God, for where God hath Set our damnation upon it,
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if we do it, yet (let hell bee what it will) we will do it:
if we do it, yet (let hell be what it will) we will do it:
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thirdly a contempt of the rewards proposed, if we do it not;
Thirdly a contempt of the rewards proposed, if we do it not;
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for where God saith, Do not this and ye shall liue, yet let life be what it will, we will accomplish our vile desires,
for where God Says, Do not this and you shall live, yet let life be what it will, we will accomplish our vile Desires,
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and spare not to sell heauen for a halfe-peny:
and spare not to fell heaven for a halfpenny:
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and then lastly, there is in euery sinne a flat contempt of God himselfe, for rebellion is like witchcraft, wherein a man sets vp the suggestion of the diuell, his owne witte,
and then lastly, there is in every sin a flat contempt of God himself, for rebellion is like witchcraft, wherein a man sets up the suggestion of the Devil, his own wit,
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or his owne will, and leaueth God vnobeyed, to obey one of these.
or his own will, and Leaveth God vnobeyed, to obey one of these.
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Therefore let no man thinke any sinne to be little, which is done to the dishonor of the great God.
Therefore let no man think any sin to be little, which is done to the dishonour of the great God.
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In obedience the nature of the commandement is not so much to be regarded, as the Maiestie and authoritie of God that commands,
In Obedience the nature of the Commandment is not so much to be regarded, as the Majesty and Authority of God that commands,
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and therefore God sometime forbiddeth things in themselues indifferent, as the apple in Paradise, which was not forbidden because it was euill,
and Therefore God sometime forbiddeth things in themselves indifferent, as the apple in Paradise, which was not forbidden Because it was evil,
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for God made nothig but was good;
for God made nothing but was good;
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but it was therefore euill because it was forbidden, and God forbad it, being in it selfe not euill, vt dominum se habere intelligerent, that they might vnderstand by that restraint they had a God;
but it was Therefore evil Because it was forbidden, and God forbade it, being in it self not evil, vt dominum se habere intelligerent, that they might understand by that restraint they had a God;
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for if we giue God leaue to command the greater things and not the lesse,
for if we give God leave to command the greater things and not the less,
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then do we circumcise his authoritie, and make him but halfe a God, who is to vs Ita magnus in maximis, vt non sit etiam minor in minimis:
then do we circumcise his Authority, and make him but half a God, who is to us Ita magnus in maximis, vt non sit etiam minor in minimis:
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So great in the greatest things, as hee is no whit lesse in the least things;
So great in the greatest things, as he is no whit less in the least things;
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and therefore if hee say, Thou shalt not kill, it is good; and if hee say, go not backe, or looke not backe, it is good too;
and Therefore if he say, Thou shalt not kill, it is good; and if he say, go not back, or look not back, it is good too;
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God in this, and God in that, yea God as much in this as in that, of whom we may say in euery letter of the law, Non suscipit magis aut minus, hee admitteth no degrees of more or lesse.
God in this, and God in that, yea God as much in this as in that, of whom we may say in every Letter of the law, Non suscipit magis Or minus, he admitteth no Degrees of more or less.
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Sometimes againe God forbiddeth or commandeth slight things seuerely, thereby to make proofe of our obedience,
Sometime again God forbiddeth or commands slight things severely, thereby to make proof of our Obedience,
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as a master to trie his seruants trust, sometime forgetteth his money and leaueth it abroad, to see if his man will bee picking or nibbling at it.
as a master to try his Servants trust, sometime forgetteth his money and Leaveth it abroad, to see if his man will be picking or nibbling At it.
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If therefore before we haue committed sinne, we say, it is but a little sin, and God will surely forgiue it, this is to sinne that grace may abound;
If Therefore before we have committed sin, we say, it is but a little since, and God will surely forgive it, this is to sin that grace may abound;
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a sinne of presumption, and presumption maketh a little sinne to be great:
a sin of presumption, and presumption makes a little sin to be great:
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If when we haue committed sin, we say it was but a little sin, we pleade against our selues,
If when we have committed since, we say it was but a little since, we plead against our selves,
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for how shall God obtaine the greater matters at our hands, when we deny him in the least? beside, the lesse any sin was, with so much more facilitie we might haue resisted it:
for how shall God obtain the greater matters At our hands, when we deny him in the least? beside, the less any since was, with so much more facility we might have resisted it:
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and Augustine saith well, Tanto maiori iniustitia violatum est mandatum &c. That a man is more wicked in doing that sin, which he might so easily haue left vndone.
and Augustine Says well, Tanto maiori iniustitia violatum est mandatum etc. That a man is more wicked in doing that since, which he might so Easily have left undone.
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But when we reade of Lots wife, do we thinke her sin to be so light? then descend with me a little (I pray you) into the particular aggrauations of it,
But when we read of Lots wife, do we think her since to be so Light? then descend with me a little (I pray you) into the particular aggravations of it,
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and though she did but linger and looke behind her, yet looke with indifferent eies, and tell me how light it was.
and though she did but linger and look behind her, yet look with indifferent eyes, and tell me how Light it was.
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Euery sin is sure so much ye greater, by how much the more and greater graces are abused in it;
Every since is sure so much the greater, by how much the more and greater graces Are abused in it;
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in which cò„sideratiò„ a heap of witnesses, yea a cloud of witnesses wil come in to condemne this sinfull woman:
in which consideration a heap of Witnesses, yea a cloud of Witnesses will come in to condemn this sinful woman:
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for first we find that she had particular warning of the destruction of Sodom, which (her house and kindred excepted) none in Sodom had beside her;
for First we find that she had particular warning of the destruction of Sodom, which (her house and kindred excepted) none in Sodom had beside her;
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and do we thinke it nothing to abuse, not the ordinary word of God, but the extraordinary mercy of God,
and do we think it nothing to abuse, not the ordinary word of God, but the extraordinary mercy of God,
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when it waites euen by reuelation vpon vs? Secondly, the warning was giuen by an Angell,
when it waits even by Revelation upon us? Secondly, the warning was given by an Angel,
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an example rare and singular, both in regard of the Angels, and of themselues; in regard of the Angels first;
an Exampl rare and singular, both in regard of the Angels, and of themselves; in regard of the Angels First;
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for they which before were set with a shaking sword to keepe men out of Paradise, were made to her the messengers of peace to bring her out of Sodom;
for they which before were Set with a shaking sword to keep men out of Paradise, were made to her the messengers of peace to bring her out of Sodom;
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yea the very same Angels which destroyed Sodom, brought her out of Sodom;
yea the very same Angels which destroyed Sodom, brought her out of Sodom;
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in regard of themselues, it was no ordinary thing for men to be admonished by Angels,
in regard of themselves, it was no ordinary thing for men to be admonished by Angels,
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but by the ministery of men, as the world was before by the preaching of Noah, yet an Angell from heauen was sent to her.
but by the Ministry of men, as the world was before by the preaching of Noah, yet an Angel from heaven was sent to her.
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Thirdly the Angels appeared to her, not as to Iacob on a ladder, nor as to Moses in a bush,
Thirdly the Angels appeared to her, not as to Iacob on a ladder, nor as to Moses in a bush,
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nor as to Samuel in the tabernacle, but they came into her house, and did eate and drinke with her;
nor as to Samuel in the tabernacle, but they Come into her house, and did eat and drink with her;
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as to vs the Gospel and saluation is come to our doores.
as to us the Gospel and salvation is come to our doors.
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Fourthly, she hath leaue not only to saue her selfe, but also to bring out of the citie whatsoeuer she had in it,
Fourthly, she hath leave not only to save her self, but also to bring out of the City whatsoever she had in it,
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and as the Prouerb is, Cum sarcinis enatare, to scape with bag and baggadge, so as she needed not to come poore out of Sodom,
and as the Proverb is, Cum sarcinis enatare, to escape with bag and baggage, so as she needed not to come poor out of Sodom,
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but to bring her riches with her.
but to bring her riches with her.
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Fiftly, she was pardoned one delay before, for while her husband and she prolonged the time, the Angell caught them both vp,
Fifty, she was pardoned one Delay before, for while her husband and she prolonged the time, the Angel caught them both up,
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and set them without the citie, and yet shee could not take heede, but offend in the like againe.
and Set them without the City, and yet she could not take heed, but offend in the like again.
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Sixtly and lastly, where it is said she looked backe, she had from the Angell an expresse and literall charge not to looke backe,
Sixty and lastly, where it is said she looked back, she had from the Angel an express and literal charge not to look back,
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and yet shee made bold to do it: therefore iudge in these circumstances how light her sinne was.
and yet she made bold to do it: Therefore judge in these Circumstances how Light her sin was.
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But we commonly discerne of sinne as we do of the sunne, which we iudge to be little,
But we commonly discern of sin as we do of the sun, which we judge to be little,
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because we are fare from it;
Because we Are fare from it;
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so in sin the neerer we come to it, and the better we examine it, the greater it seemes.
so in since the nearer we come to it, and the better we examine it, the greater it seems.
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It is true that the Scripture maketh difference of sinnes, setting out some for beames,
It is true that the Scripture makes difference of Sins, setting out Some for beams,
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and some for moates, that is, making some of a greater sise and some of a lesse,
and Some for moats, that is, making Some of a greater size and Some of a less,
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but when we say that any sinne is little, we say it respectiuely and in regard of a greater;
but when we say that any sin is little, we say it respectively and in regard of a greater;
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for in regard of the Maiestie offended, Angels and men were all too meane to make satisfaction for the eating of an apple.
for in regard of the Majesty offended, Angels and men were all too mean to make satisfaction for the eating of an apple.
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Sin is like a poyson, whereof but one drop empoisoneth the soule, therefore the lesse we take of it the better it is,
since is like a poison, whereof but one drop empoisoneth the soul, Therefore the less we take of it the better it is,
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and best of all, if we could take none at all.
and best of all, if we could take none At all.
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Well saith S. Augustine, Nolite contemnere venialia quia minima, sed timete quia plurima, Contemne not the smaller sinnes because they be little,
Well Says S. Augustine, Nolite contemnere venialia quia minima, sed Timete quia Many, Contemn not the smaller Sins Because they be little,
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but rather feare them, because they be many. Egypt was as much plagued with flies and with lice, as with the greater plagues.
but rather Fear them, Because they be many. Egypt was as much plagued with flies and with lice, as with the greater plagues.
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And what is lesse then the drops of raine? yet being many the fill vp the chanels of the earth, they make the riuers swel, they cast downe houses, and drowne whole countries;
And what is less then the drops of rain? yet being many the fill up the channels of the earth, they make the Rivers swell, they cast down houses, and drown Whole countries;
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therefore euer worthy our remembrance is it, not to contemne the smaller sins:
Therefore ever worthy our remembrance is it, not to contemn the smaller Sins:
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For sinne indeed doth no way preuaile so much against vs, as by being contemned, Nam maior culpa & citius cognoscitur,
For sin indeed does not Way prevail so much against us, as by being contemned, Nam maior culpa & Quickly cognoscitur,
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& celerius emendatur, saith S. Gregorie, The greater sinne is easilier discerned and sooner reformed;& celerius emendatur, Says S. Gregory, The greater sin is easilier discerned and sooner reformed;
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but the lesse sinne while it is thought to be no sinne, is with more securitie retained in vse.
but the less sin while it is Thought to be no sin, is with more security retained in use.
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Christ told Peter (as ye heard before) that the diuell had a desire to sift him.
christ told Peter (as you herd before) that the Devil had a desire to sift him.
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Now we thinke all to be well, that the diuell comes but with a sieue,
Now we think all to be well, that the Devil comes but with a sieve,
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for the holes be so narrow, as what can be got out there? but we must consider that as they be narrow,
for the holes be so narrow, as what can be god out there? but we must Consider that as they be narrow,
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so they be many, and the grace of God, yea the whole kingdome of God which is no greater then a graine of Mustard seed, will easily sincke thorough.
so they be many, and the grace of God, yea the Whole Kingdom of God which is no greater then a grain of Mustard seed, will Easily sink through.
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The diuell comes sometime like a Lion, a Dragon, or like a huge and mightie Whale;
The Devil comes sometime like a lion, a Dragon, or like a huge and mighty Whale;
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but when he comes with such a port, and carrieth such a breadth, we haue the aduantage of him,
but when he comes with such a port, and Carrieth such a breadth, we have the advantage of him,
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for we can discouer him before he come;
for we can discover him before he come;
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sometime he comes not like a great beast, but like a little bird, and what doth he then? then he pickes vp all the seed which was sowen,
sometime he comes not like a great beast, but like a little bird, and what does he then? then he picks up all the seed which was sown,
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and gathers all grace cleane out of our hearts:
and gathers all grace clean out of our hearts:
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yea sometime he comes but in a seed, for the enuious man did but cast in tares, a small seed,
yea sometime he comes but in a seed, for the envious man did but cast in tares, a small seed,
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yet by that little seede he choaked the wheate: therefore no sinne can be so little, but the diuell can conuey himselfe into it,
yet by that little seed he choked the wheat: Therefore no sin can be so little, but the Devil can convey himself into it,
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and hide the hooke of our damnation in it.
and hide the hook of our damnation in it.
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O remè„ber therefore the sleights and subtilties of this wilie Serpent, yea remember to resist him euen where he seemeth most reasonable.
O Remember Therefore the sleights and subtleties of this wily Serpent, yea Remember to resist him even where he seems most reasonable.
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The diuell will not say at the first, Go backe to Sodom (though that be principally intended) but rather, Looke backe to Sodom, hoping that he which yeeldeth to look back will also go back in the end, which this woman in all likelihood would haue done, had not God by death preuented her; Verecunda sunt initia omnis peccati;
The Devil will not say At the First, Go back to Sodom (though that be principally intended) but rather, Look back to Sodom, hoping that he which yields to look back will also go back in the end, which this woman in all likelihood would have done, had not God by death prevented her; Verecunda sunt Initia omnis peccati;
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Sin is euer bashfull and shames to beg too much at the first, though we be bountiful in yeelding,
since is ever bashful and shames to beg too much At the First, though we be bountiful in yielding,
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and say to it, as Herod to his daughter, Aske what thou wilt, and I wil giue thee:
and say to it, as Herod to his daughter, Ask what thou wilt, and I will give thee:
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Sinne like a Fox craues first to put in but a foote, but then wrings in his head,
Sin like a Fox craves First to put in but a foot, but then wrings in his head,
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and then his whole bodie, and so by little and little comes at last with maine strength vpon vs. Sloth asketh but a little, Yet a little sleepe, a little slumber, a little folding of the hands to sleepe, but Pouerty in the end comes like an armed man, Prou. 6. Delay asketh but a little, Suffer mee but to burie my father,
and then his Whole body, and so by little and little comes At last with main strength upon us Sloth asks but a little, Yet a little sleep, a little slumber, a little folding of the hands to sleep, but Poverty in the end comes like an armed man, Prou. 6. delay asks but a little, Suffer me but to bury my father,
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or but to bid my friends farewell, Luk. 9. Sed modicum & modicum non habebat modum, saith Saint Augustine, A little and a little growes vnmeasurable at the last;or but to bid my Friends farewell, Luk. 9. said modicum & modicum non habebat modum, Says Saint Augustine, A little and a little grows unmeasurable At the last;
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Sinne will say to thee, as the father said to his sonne in law the Leuite, Tarie, but to eate a moresell of bread, and then go thy way;
Sin will say to thee, as the father said to his son in law the Levite, Tarry, but to eat a moresell of bred, and then go thy Way;
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and when thou hast taried that, it will say againe, Tary now all night and then go thy way;
and when thou hast tarried that, it will say again, Tarry now all night and then go thy Way;
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and when thou hast granted that, it will say the next day, Tary now till midday and then go thy way:
and when thou hast granted that, it will say the next day, Tarry now till midday and then go thy Way:
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So if thou grant sin one day, it will haue seuen daies, like that euill spirit, Matth. 12. which came at the first alone,
So if thou grant since one day, it will have seuen days, like that evil Spirit, Matthew 12. which Come At the First alone,
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but brought at the next time seuen spirits worse then himselfe.
but brought At the next time seuen spirits Worse then himself.
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O remember therfore how insensibly sin steales vpon thee, and remember to represse it euè„ whè„ it is least sensible:
Oh Remember Therefore how insensibly since steals upon thee, and Remember to repress it even when it is least sensible:
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Take euen the little foxes which destroy the vine, saith Salomon, Cantic. 2. Suppresse schismes & heresies when they first begin to bud,Take even the little foxes which destroy the vine, Says Solomon, Cantic. 2. Suppress schisms & heresies when they First begin to bud,
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and kill vnruly lusts (as Pharaoh did the Israelites) euen in the birth.
and kill unruly Lustiest (as Pharaoh did the Israelites) even in the birth.
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The Lacedemonians seeing a little child which took pleasure in killing young birds, said, that he in time would kill men,
The Lacedaemonians seeing a little child which took pleasure in killing young Birds, said, that he in time would kill men,
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and did therfore put him to death: so deale thou with the least of thy sins, and be secure of no sinne,
and did Therefore put him to death: so deal thou with the least of thy Sins, and be secure of no sin,
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because it is little, but remember him that said, that not only beames, but also moates must be cast out of the eie, though in their order;
Because it is little, but Remember him that said, that not only beams, but also moats must be cast out of the eye, though in their order;
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yea and blame not vs if sometime we descend to reproue the small diminutiue sinnes.
yea and blame not us if sometime we descend to reprove the small diminutive Sins.
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Indeed the politike law hath wel prouided for nets, that they should be of a sise, not too straite,
Indeed the politic law hath well provided for nets, that they should be of a size, not too strait,
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nor too narrow, for feare of destroying the younger fishes, that is, the frey;
nor too narrow, for Fear of destroying the younger Fish, that is, the frey;
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but S. Peters nets must not be brought to the sise, nor corrected by the statute,
but S. Peter's nets must not be brought to the size, nor corrected by the statute,
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because we fish, as to saue soules, so to kill vp sinnes;
Because we Fish, as to save Souls, so to kill up Sins;
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and as an Emperour said, E pessimo genere ne catulus educandus, of an ill store not a kitling may be kept.
and as an Emperor said, E pessimo genere ne Catulus educandus, of an ill store not a kitling may be kept.
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Therefore not to speake alwaies of your couetousnes insatiable, ambition intolerable, your lust and sensualitie brutish and abominable;
Therefore not to speak always of your covetousness insatiable, ambition intolerable, your lust and sensuality brutish and abominable;
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not to speake alwaies of your vsurie, simony, bribery, your grinding the faces of the poore, your griping and catching at the goods and possessions of the Church, your plotting,
not to speak always of your Usury, simony, bribery, your grinding the faces of the poor, your gripping and catching At the goods and possessions of the Church, your plotting,
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and planting, and supplanting one another;
and planting, and supplanting one Another;
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not to speake alwaies of these great and capitall sins, we must sometimes descend euen to Mynth and Annise;
not to speak always of these great and capital Sins, we must sometime descend even to Mynth and Anise;
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For euen these things ye ought to haue done too, Mat. 23. and we must tell you sometimes of your tricks and complementall toies, your affected and effeminate gestures, your vaine discourse and vnsauourie iesting;For even these things you ought to have done too, Mathew 23. and we must tell you sometime of your tricks and complemental toys, your affected and effeminate gestures, your vain discourse and unsavoury jesting;
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your idle sports, idle labors, and idle times; and yet (I doubt) idlenes will scarce come in among the smaller sinnes:
your idle sports, idle labors, and idle times; and yet (I doubt) idleness will scarce come in among the smaller Sins:
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and we must tell you sometimes of your sinnes of meere omission, indeliberate thoughts, want of due reuerence in reuerend things, with many pettie prophanations:
and we must tell you sometime of your Sins of mere omission, indeliberate thoughts, want of due Reverence in reverend things, with many Petty profanations:
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And sometime wee must come among women, and tell them as the Prophet Esay doth, of many prettie superfluities, and sinnes of supererogation;
And sometime we must come among women, and tell them as the Prophet Isaiah does, of many pretty superfluities, and Sins of supererogation;
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as for example, their stretching and casting out their neckes, as if they were in distresse and gasping for aire;
as for Exampl, their stretching and casting out their necks, as if they were in distress and gasping for air;
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their minsing and shuffling, and tinkling with their feete, as if they were still meditating and practising to daunce;
their mincing and shuffling, and tinkling with their feet, as if they were still meditating and practising to dance;
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for euen for these things the Prophet threateneth desolation vpon them, as Christ for each idle word conuenteth to the day of iudgement,
for even for these things the Prophet threateneth desolation upon them, as christ for each idle word conventeth to the day of judgement,
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and Lots wife for but looking backe had a iudgement heere.
and Lots wife for but looking back had a judgement Here.
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Therefore as we haue remembred her for her sinne, so must we in the next place remember her for Gods iudgement on her,
Therefore as we have remembered her for her sin, so must we in the next place Remember her for God's judgement on her,
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for since sinne and iudgement go commonly together, I see not wel how they should be taught asunder,
for since sin and judgement go commonly together, I see not well how they should be taught asunder,
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yea it is the cause of much wickednes in the world, that men remember Lots wife sinning,
yea it is the cause of much wickedness in the world, that men Remember Lots wife sinning,
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and forget her dying, that is, that remember the examples of sinne and Gods iudgement apart.
and forget her dying, that is, that Remember the Examples of sin and God's judgement apart.
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Death and desolation they grow out of sinne, as a conclusion out of the premisses;
Death and desolation they grow out of sin, as a conclusion out of the premises;
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For, Why doth the land perish? because they haue forsaken the law of the Lord, saith Ieremie, chap. 9. 12. 13. Sinne and death are Relatiues, Posito vno ponitur & alterum, say the one,
For, Why does the land perish? Because they have forsaken the law of the Lord, Says Ieremie, chap. 9. 12. 13. Sin and death Are Relatives, Placed vno ponitur & alterum, say the one,
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and yee may sweare the other.
and ye may swear the other.
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Sin and death are like two twinnes, bred and borne both in a day, for what day the diuell brought in sinne, sinne brought in death, according to that, Gen. 2. In the day thou eatest of it thou shalt die the death;
since and death Are like two twins, bred and born both in a day, for what day the Devil brought in sin, sin brought in death, according to that, Gen. 2. In the day thou Eatest of it thou shalt die the death;
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and so it was indeed, death followed the sinner as Iacob followed Esau, it caught him by the heeles and ouerthrew him.
and so it was indeed, death followed the sinner as Iacob followed Esau, it caught him by the heals and overthrew him.
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I know not how so fitly to resemble sinne, as to the apple which Eue did eate,
I know not how so fitly to resemble sin, as to the apple which Eue did eat,
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for while we stand as it were to cheapen it, to like and looke vpon it, It is pleasant to the eye, to be desired for knowledge, it is good for meate, and many good properties it hath belonging to it;
for while we stand as it were to cheapen it, to like and look upon it, It is pleasant to the eye, to be desired for knowledge, it is good for meat, and many good properties it hath belonging to it;
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but when we haue once eaten and swallowed it, wee are presently stricken with shame and with feare, we are naked, dishonored and confounded by it;
but when we have once eaten and swallowed it, we Are presently stricken with shame and with Fear, we Are naked, dishonoured and confounded by it;
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answerable to that of Zophar, Iob 20. wickednes was sweete in his mouth, and he hid it vnder his tongue,
answerable to that of Zophar, Job 20. wickedness was sweet in his Mouth, and he hid it under his tongue,
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but it was as bitter in his bowels as the gall of Aspes;
but it was as bitter in his bowels as the Gall of Asps;
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and who would not looke back, yea and go back to Sodom, if there were not fire and brimstone belonging to it? Therefore in the punishment of this woman, three things are fearefully to be remembred, A suddaine stroake, A strange iudgement, A piller of shame:
and who would not look back, yea and go back to Sodom, if there were not fire and brimstone belonging to it? Therefore in the punishment of this woman, three things Are fearfully to be remembered, A sudden stroke, A strange judgement, A pillar of shame:
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She was punished suddainly, for she did but turne, and she was turned; she was punished strangely, turned into salt;
She was punished suddenly, for she did but turn, and she was turned; she was punished strangely, turned into salt;
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and she was punished famously, for she became a piller of salt.
and she was punished famously, for she became a pillar of salt.
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The suddainnes of her punishment is the thing which Christ heere chiefely intended to remember, that as the old world was taken suddainely,
The suddainnes of her punishment is the thing which christ Here chiefly intended to Remember, that as the old world was taken suddenly,
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and the cities of Sodom and Gomorrah were taken suddainly, and as Lots wife was taken suddainly;
and the cities of Sodom and Gomorrah were taken suddenly, and as Lots wife was taken suddenly;
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so the latter world, and this citie, and euery other citie, and my selfe, and euery other man,
so the latter world, and this City, and every other City, and my self, and every other man,
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and euery other woman might feare to be taken suddainly.
and every other woman might Fear to be taken suddenly.
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Death come it neuer so gently, yet it is as the Philosopher calleth it, Terribilium terribilissimum, of all terrible things the most terrible;
Death come it never so gently, yet it is as the Philosopher calls it, Terrible terribilissimum, of all terrible things the most terrible;
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but when it commeth suddainly and giueth no warning, it redoubleth the terror, and seemeth to kill not only him that feeleth it,
but when it comes suddenly and gives not warning, it redoubleth the terror, and seems to kill not only him that feeleth it,
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but like that flaming fornace, Dan. 3. 22. euen so many as come neere to behold it:
but like that flaming furnace, Dan. 3. 22. even so many as come near to behold it:
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And whereas there is none of vs which prayeth against death, yet against suddaine death wee all pray,
And whereas there is none of us which Prayeth against death, yet against sudden death we all pray,
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as if to die suddainly were worse then to die;
as if to die suddenly were Worse then to die;
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yet against death there is some comfort, first because It is the way of all the world, Ioshu. 23. 14. so as though it be a plague,
yet against death there is Some Comfort, First Because It is the Way of all the world, Joshua. 23. 14. so as though it be a plague,
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yet no man is singular in bearing it:
yet no man is singular in bearing it:
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secondly, as it is vniuersall, so it is necessarie, for It is appointed to men, that they must once die, Hebr. 9. 27. And what greater wisedome is there then patiently to beare what we cannot forbeare? but suddaine death we thinke neither common to all,
secondly, as it is universal, so it is necessary, for It is appointed to men, that they must once die, Hebrew 9. 27. And what greater Wisdom is there then patiently to bear what we cannot forbear? but sudden death we think neither Common to all,
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nor necessarie to any one, but like a Cains marke set vpon some few for example of horrible iudgement.
nor necessary to any one, but like a Cains mark Set upon Some few for Exampl of horrible judgement.
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And though many vpbraid it as a blemish in our Liturgie, that wee pray against suddaine death,
And though many upbraid it as a blemish in our Liturgy, that we pray against sudden death,
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yet hee that taught vs to pray, taught vs to say, Deliuer vs from euill; but what is euill if this be not? And where they say, we may not pray against it,
yet he that taught us to pray, taught us to say, Deliver us from evil; but what is evil if this be not? And where they say, we may not pray against it,
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because we alwaies ought to be ready for it;
Because we always ought to be ready for it;
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so ought we likewise to beare pouertie when it commeth, and yet Agur prayeth deuoutly, Giue mee not pouertie, Prou. 30. 8. We may pray against all temporall euils,
so ought we likewise to bear poverty when it comes, and yet Agur Prayeth devoutly, Give me not poverty, Prou. 30. 8. We may pray against all temporal evils,
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as Christ prayed in his conflict, If it be possible let this cup passe from me &c. Where first he prayeth not against all affliction,
as christ prayed in his conflict, If it be possible let this cup pass from me etc. Where First he Prayeth not against all affliction,
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for that were vnreasonable, but against That cup, that fearefull kind of affliction. Secondly, he made no absolute request neither, but vnder condition of the will of God,
for that were unreasonable, but against That cup, that fearful kind of affliction. Secondly, he made no absolute request neither, but under condition of the will of God,
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and so do we against suddaine death.
and so do we against sudden death.
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Surely in all carnall reason, it were better to die in a moment, then to lie sicke a moneth;
Surely in all carnal reason, it were better to die in a moment, then to lie sick a Monn;
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for what wearines in the bones, what torments in the whole bodie are cut off by this meanes? yea what terror of God, what horror of the graue, what conflicts with nature? The friends stand by sighing, the wife wringing her hands, the children weeping,
for what weariness in the bones, what torments in the Whole body Are Cut off by this means? yea what terror of God, what horror of the graven, what conflicts with nature? The Friends stand by sighing, the wife wringing her hands, the children weeping,
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and euery teare seemeth a drop of blood, so as in such distraction a natural man hath much ado to go to God;
and every tear seems a drop of blood, so as in such distraction a natural man hath much ado to go to God;
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beside the stroake of death is so fearefull, as euen the strongest in faith are afraid of it when it comes:
beside the stroke of death is so fearful, as even the Strongest in faith Are afraid of it when it comes:
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yet all this notwithstanding, it stands with good deuotion to pray against suddaine death.
yet all this notwithstanding, it Stands with good devotion to pray against sudden death.
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For first it is a godly desire, that as in our life, so in our death we might haue leaue to glorifie God,
For First it is a godly desire, that as in our life, so in our death we might have leave to Glorify God,
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and by example of Christ, to giue back the spirit with to him that gaue it.
and by Exampl of christ, to give back the Spirit with to him that gave it.
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Secondly, we may wish with Hezekiah to haue time in death to set our house in order, 2. King. 20. In death I say, at what time our wils and deeds are commonly more conscionable, our consciences in all causes are vsually better,
Secondly, we may wish with Hezekiah to have time in death to Set our house in order, 2. King. 20. In death I say, At what time our wills and Deeds Are commonly more conscionable, our Consciences in all Causes Are usually better,
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yea at what time our ghostly counsels, reproofes, and exhortations are of more weight with the hearer,
yea At what time our ghostly Counsels, reproofs, and exhortations Are of more weight with the hearer,
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and God oft reuealeth more wisedome to the dying speaker. Thirdly, we desire of God that we might haue time as to set our houses,
and God oft Revealeth more Wisdom to the dying speaker. Thirdly, we desire of God that we might have time as to Set our houses,
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so to set our selues in order.
so to Set our selves in order.
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To which if it be answered, that our whole life is allowed as a time to do it;
To which if it be answered, that our Whole life is allowed as a time to do it;
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we acknowledge it true, yet sure an humble mind is neuer so possest or secure of any former preparation,
we acknowledge it true, yet sure an humble mind is never so possessed or secure of any former preparation,
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but that in death he may prepare better, it being commonly attended with sicknes, with feare,
but that in death he may prepare better, it being commonly attended with sickness, with Fear,
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and with feeling of sinne, the true mortifying meanes and wasters of worldly loue.
and with feeling of sin, the true mortifying means and wasters of worldly love.
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Lastly, since euery man desires as in life to be well thought of, so in death to be charitablie iudged of,
Lastly, since every man Desires as in life to be well Thought of, so in death to be charitably judged of,
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and it is cruelty so to care for conscience, as we neglect our good name,
and it is cruelty so to care for conscience, as we neglect our good name,
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surely if for no other reason, a man would pray against suddaine death, yet for this one deuoutly, that wee might at our end giue testimony to the world, that we die in God, which of men dying suddenly, our iudgeing nature will hardly beleeue:
surely if for no other reason, a man would pray against sudden death, yet for this one devoutly, that we might At our end give testimony to the world, that we die in God, which of men dying suddenly, our judging nature will hardly believe:
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and yet when we haue thus praied, we pray withall, Thy will be done, this being one of the petitions which God is not tied to graunt.
and yet when we have thus prayed, we pray withal, Thy will be done, this being one of the petitions which God is not tied to grant.
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It is our wisedome therefore howsoeuer we pray, to prepare notwithstanding, and so to liue daily,
It is our Wisdom Therefore howsoever we pray, to prepare notwithstanding, and so to live daily,
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as if wee thought euery day to be the last, for which the vncertaintie of the worlds continuance, the frailtie of our earthen vessels, the sudden chances and changes of time do incessantly call vpon vs,
as if we Thought every day to be the last, for which the uncertainty of the world's Continuance, the frailty of our earthen vessels, the sudden chances and changes of time do incessantly call upon us,
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for when we rise we are not sure we shall go to bed againe, when we go to bed, we are not sure that we shall rise againe,
for when we rise we Are not sure we shall go to Bed again, when we go to Bed, we Are not sure that we shall rise again,
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and when with Lots wife we look but back (so many things fall betweene the cup and the lip) as we are not sure we shall euer looke right forth againe;
and when with Lots wife we look but back (so many things fallen between the cup and the lip) as we Are not sure we shall ever look right forth again;
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and therefore Christ to keepe vs alway waking, telleth vs that the thiefe is vncertainly comming, Matth. 24. yea God himselfe shall come as a thiefe in the night, 1. Thess. 5. In the night while men are in their dead sleep secure in sin and sensuality, and thinke not of him;
and Therefore christ to keep us always waking, Telleth us that the thief is uncertainly coming, Matthew 24. yea God himself shall come as a thief in the night, 1. Thess 5. In the night while men Are in their dead sleep secure in since and sensuality, and think not of him;
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while men are sleeping as Sisera, a naile comes and a hammer comes, and strikes them into the head;
while men Are sleeping as Sisera, a nail comes and a hammer comes, and strikes them into the head;
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while men are feasting and iunketting and banquetting, as Iobs children, a wind comes, and the diuell comes and flings downe a house vpon their heads;
while men Are feasting and junketing and banqueting, as Jobs children, a wind comes, and the Devil comes and flings down a house upon their Heads;
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while men are building and planting and buying and selling, a floud comes as in the daies of Noah, and drowneth them vnawares:
while men Are building and planting and buying and selling, a flood comes as in the days of Noah, and drowneth them unawares:
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while men are swearing and deceiuing, and lying as Ananias and Sapphira, a secret blast from heauen comes and strikes them stone dead.
while men Are swearing and deceiving, and lying as Ananias and Sapphira, a secret blast from heaven comes and strikes them stone dead.
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And remember with the suddennes of her punishment the strangenes of it; A woman turned into salt!
And Remember with the suddenness of her punishment the strangeness of it; A woman turned into salt!
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an vnspeakeable, vnnaturall, and horrible change:
an unspeakable, unnatural, and horrible change:
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Death is indeed the way of al the earth, 1. King. 2. 2. and sudden death the way of some,
Death is indeed the Way of all the earth, 1. King. 2. 2. and sudden death the Way of Some,
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but such a death as this, (I thinke) was neuer the way of any;
but such a death as this, (I think) was never the Way of any;
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for come to instance or examples, and there is none to match it; come to nature, and there is no analogie, proportion, or way vnto it;
for come to instance or Examples, and there is none to match it; come to nature, and there is no analogy, proportion, or Way unto it;
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for wheras in euery natural chà„ge there is some mediate thing to conuey from one forme to another, what transition or passage of nature could there be from flesh and blood to a lumpe of salt? so as we may truly say with Ieremie in another case, Creauit Deus nouum super terram, God hath done a new and a strange thing vpon the;
for whereas in every natural change there is Some mediate thing to convey from one Form to Another, what transition or passage of nature could there be from Flesh and blood to a lump of salt? so as we may truly say with Ieremie in Another case, Creauit Deus Novum super terram, God hath done a new and a strange thing upon thee;
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earth Ierem. 31. Which that we may conceiue a right, we must not think that in this chà„ge any singular thing did befal this transformed woman, more then did the rest of Sodom,
earth Jeremiah 31. Which that we may conceive a right, we must not think that in this change any singular thing did befall this transformed woman, more then did the rest of Sodom,
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because all Sodom was so turned, euen all to salt;
Because all Sodom was so turned, even all to salt;
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and why to salt? because salt is by nature fretting, and an enemy to growth;
and why to salt? Because salt is by nature fretting, and an enemy to growth;
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and Gods wrath was not satisfied in destroying Sodom, vnlesse hee did curse the ground whereon it stood,
and God's wrath was not satisfied in destroying Sodom, unless he did curse the ground whereon it stood,
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and therefore hee laies an eternall barrennes vpon the earth too;
and Therefore he lays an Eternal Barrenness upon the earth too;
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in imitation whereof Abimelech when he destroyed Sichem sowed salt in it, that for euer after it should be vnfruitful.
in imitation whereof Abimelech when he destroyed Sichem sowed salt in it, that for ever After it should be unfruitful.
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Why but the story maketh no mention of salt in the destruction of Sodom.
Why but the story makes no mention of salt in the destruction of Sodom.
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Indeed the storie in Genesis maketh no mention of it, but Deuteronomy & Zephanie make it plaine;
Indeed the story in Genesis makes no mention of it, but Deuteronomy & Zephaniah make it plain;
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for in Genesis is described onely the manner of the burning, but in those Scriptures the face and outward shew of those cities being burnt;
for in Genesis is described only the manner of the burning, but in those Scriptures the face and outward show of those cities being burned;
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out of which it may be gathered that in the Sulphur or brimstone, there was a power or nature of salt, into which,
out of which it may be gathered that in the Sulphur or brimstone, there was a power or nature of salt, into which,
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as into ashes, the fire did conuert the parts consumed;
as into Ashes, the fire did convert the parts consumed;
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therefore Moses speaking of the destruction that should come on Canaan, if Israel kept not the Couenant, saith, That land shall burne with brimstone and salt,
Therefore Moses speaking of the destruction that should come on Canaan, if Israel kept not the Covenant, Says, That land shall burn with brimstone and salt,
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neither shall it be sowne, nor bring forth, nor any grasse shall grow in it,
neither shall it be sown, nor bring forth, nor any grass shall grow in it,
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like as in the ouerthrow of Sodom and Gomorrah, Deut. 29. 23. And in Zephany more plainly, As I liue (saith the Lord) Moab shall be as Sodom,
like as in the overthrow of Sodom and Gomorrah, Deuteronomy 29. 23. And in Zephany more plainly, As I live (Says the Lord) Moab shall be as Sodom,
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and the children of Ammon as Gomorrah, euen the breeding of nettles and pits of salt, Zephan. 2. 9. By which it may bee gathered, that those cities being consumed did lie in heapes and pits of salt, hand that Lots wife by all likelihood being by her lingring within the compasse of the fire when it fell, was caught with it,and the children of Ammon as Gomorrah, even the breeding of nettles and pits of salt, Zephaniah. 2. 9. By which it may be gathered, that those cities being consumed did lie in heaps and pits of salt, hand that Lots wife by all likelihood being by her lingering within the compass of the fire when it fell, was caught with it,
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euen with the same fire wherwith Sodom was burnt, and so left standing vpright in her fashion,
even with the same fire wherewith Sodom was burned, and so left standing upright in her fashion,
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like an image or picture of salt;
like an image or picture of salt;
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and vnto this the Prophet may seeme to allude, both for the sinne and punishment, where he saith, Cursed be the man that trusteth in man,
and unto this the Prophet may seem to allude, both for the sin and punishment, where he Says, Cursed be the man that Trusteth in man,
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and maketh flesh his arme, and withdraweth his heart from the Lord, he shall inhabit the parched places in the wildernesse, in a salt land and not inhabited, Ierem. 17. 5. 6. And thus as Iob saith, There shal be strange punishment to the workers of iniquitie: and makes Flesh his arm, and withdraweth his heart from the Lord, he shall inhabit the parched places in the Wilderness, in a salt land and not inhabited, Jeremiah 17. 5. 6. And thus as Job Says, There shall be strange punishment to the workers of iniquity:
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and when men will sinne strangely, they must reape what they sow, & look to be punished strangely:
and when men will sin strangely, they must reap what they sow, & look to be punished strangely:
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for what is it that hath brought into the world so many plagues and iudgements of new & vnwò„ted fashion,
for what is it that hath brought into the world so many plagues and Judgments of new & unwonted fashion,
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but that men by new and inordinate affections doe prouoke the patience of the Almightie? for this cause oft appeare wonders in the heauens, perturbations in the elements, fearefull accidents and matters of occurrence in the earth;
but that men by new and inordinate affections do provoke the patience of the Almighty? for this cause oft appear wonders in the heavens, perturbations in the elements, fearful accidents and matters of occurrence in the earth;
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for this cause oft appeare prodigious birthes, horrible deathes, and strange markes vpon the bodies of men.
for this cause oft appear prodigious births, horrible deaths, and strange marks upon the bodies of men.
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Thus at the first the sonnes of God most vnkindly matched with the daughters of men,
Thus At the First the Sons of God most unkindly matched with the daughters of men,
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& brought forth for a punishment of their sinne a strange breed of Giants into the world, Gen. 6. 4. euen as when Anahs Asse and his Mare mingled, there came foorth a Mule, a monstrous creature out of a monstrous generation.
& brought forth for a punishment of their sin a strange breed of Giants into the world, Gen. 6. 4. even as when Anahs Ass and his Mare mingled, there Come forth a Mule, a monstrous creature out of a monstrous generation.
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Thus the accursed seed of Cham, the Egyptians, Moores & Ethiopins had for a stamp of their fathers sinne, the colour of hell set vpon their faces.
Thus the accursed seed of Cham, the egyptians, Moores & Ethiopins had for a stamp of their Father's sin, the colour of hell Set upon their faces.
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Thus came in men of gastly and grisly shapes, & that (as Cosmographers say) euen propagating children of the same shape;
Thus Come in men of ghastly and grisly shapes, & that (as Cosmographers say) even propagating children of the same shape;
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which wee cannot ascribe to any ordinary impotè„ci or defect in nature, for that naturally deformed men beget children of a comely shape and forme,
which we cannot ascribe to any ordinary impotè„ci or defect in nature, for that naturally deformed men beget children of a comely shape and Form,
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nor can we thinke that any at the first were created so, since all had their originall out of the loynes of Adam; but it may well be beleeued, that as men in their minds did grow monstrous,
nor can we think that any At the First were created so, since all had their original out of the loins of Adam; but it may well be believed, that as men in their minds did grow monstrous,
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so God did turne the course of nature to breed monsters among them, that so by the horror of the punishment wee might conceiue hatefully of sinne, on which naturally we dote and are besotted,
so God did turn the course of nature to breed monsters among them, that so by the horror of the punishment we might conceive hatefully of sin, on which naturally we dote and Are besotted,
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euen as this woman was on Sodom.
even as this woman was on Sodom.
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Come we to particular iudgements, and euer we find that as wee offend, so are we punished;
Come we to particular Judgments, and ever we find that as we offend, so Are we punished;
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Aarons sonnes offred strange fire vpon the Altar, and therfore a strange fire from heauen destroyed them, Leuit. 10. And what a hideous thing was that in the sixteenth of Numbers, where the earth claue in sunder,Aaron's Sons offered strange fire upon the Altar, and Therefore a strange fire from heaven destroyed them, Levites 10. And what a hideous thing was that in the sixteenth of Numbers, where the earth clave in sunder,
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and swallowedvp Corah and his company, as ouercharged with the burdè„ of such rebelliò„? & what a fearfull thing was that, the great Nebuchadnezzar, The hammer of the whole world, yea the god of the world to eate grasse with an Oxe, to be hairegrowne like a beast,
and swallowedvp Corah and his company, as overcharged with the burden of such rebellion? & what a fearful thing was that, the great Nebuchadnezzar, The hammer of the Whole world, yea the god of the world to eat grass with an Ox, to be hairegrowne like a beast,
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& to haue long clawes like a bird? Dan. 4. 30. But he that would ascend aboue the clouds,
& to have long claws like a bird? Dan. 4. 30. But he that would ascend above the Clouds,
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and be like the most high, Esa. 14. 14. was for punishment of his pride laid leuell with the lowest of the creatures.
and be like the most high, Isaiah 14. 14. was for punishment of his pride laid level with the lowest of the creatures.
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But I thinke all feare and astonishment, will giue place to that which is remembred heere,
But I think all Fear and astonishment, will give place to that which is remembered Here,
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whether we consider it but in the person of this woman, or in the common calamitie of the place wherin she perished;
whither we Consider it but in the person of this woman, or in the Common calamity of the place wherein she perished;
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for are wee not amazed to remember what is now become of Sodom? That which once was wel peopled and inhabited,
for Are we not amazed to Remember what is now become of Sodom? That which once was well peopled and inhabited,
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now to be wild and desolate, yea not desolate only, but detested:
now to be wild and desolate, yea not desolate only, but detested:
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That which once was fruitfull and pleasant like Paradise, now barren and hatefull like the gates of hell;
That which once was fruitful and pleasant like Paradise, now barren and hateful like the gates of hell;
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yea that which once was a land, now turned into a black and filthie lake:
yea that which once was a land, now turned into a black and filthy lake:
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Salomon saith, that in his daies, it smoaked, Wisd. 10. 7. as if hell had there found a chimney whereout to vent his smoake:Solomon Says, that in his days, it smoked, Wisdom 10. 7. as if hell had there found a chimney whereout to vent his smoke:
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In later times it seemes turned all to sea, which for that it neither breedeth nor preserueth any liuing creature, it is commonly called Mare mortuum, the dead sea, being so contagious as if a bird but flie ouer it, she is presently dampt,
In later times it seems turned all to sea, which for that it neither breeds nor Preserveth any living creature, it is commonly called Mare mortuum, the dead sea, being so contagious as if a bird but fly over it, she is presently dampt,
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and fals downe dead into it;
and falls down dead into it;
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and as S. Ierom saith, If by the swelling of Iordan the fishes but flow ouer into it, they die straight and flote aboue the waters:
and as S. Jerom Says, If by the swelling of Iordan the Fish but flow over into it, they die straight and float above the waters:
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yea and as late Authors report, which are as they say eye witnesses of their owne report, it casteth out continuall filthie vapours, by whose stinch and breath the mountaines and valleyes many miles about are as it were scorched, blasted,
yea and as late Authors report, which Are as they say eye Witnesses of their own report, it Cast out continual filthy vapours, by whose stinch and breath the Mountains and valleys many miles about Are as it were scorched, blasted,
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and made vtterly barren, beside many vglie shapes and shewes of terror in it, beside apples of goodly colour growing by it, which being touched turne all to smoake and ashes, to remember faire Sodom which now is turned to ashes.
and made utterly barren, beside many ugly shapes and shows of terror in it, beside Apples of goodly colour growing by it, which being touched turn all to smoke and Ashes, to Remember fair Sodom which now is turned to Ashes.
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And thus because we thinke it nothing to abuse the patience of God, we are taught by the punishment how great the sinne is.
And thus Because we think it nothing to abuse the patience of God, we Are taught by the punishment how great the sin is.
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O what a fearefull change was that where earth was wasted with fire! O what a fire was that whose ashes were salt!
O what a fearful change was that where earth was wasted with fire! O what a fire was that whose Ashes were salt!
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and how horrible is it to thinke that brimstone should come from heauen!
and how horrible is it to think that brimstone should come from heaven!
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brimstone should rather come frò„ hell, where there is (as S. Iohn saith) A lake of fire and brimstone, Reuel. 20. 10. But this would God do to let vs see,
brimstone should rather come from hell, where there is (as S. John Says) A lake of fire and brimstone, Revel. 20. 10. But this would God do to let us see,
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how sin turneth heauen into hell, and maketh the mercifull Sauiour an vnmercifull tormentor;
how since turns heaven into hell, and makes the merciful Saviour an unmerciful tormentor;
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for is it not a strange contempt, that God should offer mercy, and we not to accept it? Mercy ought to be sought, to bee followed and pursued,
for is it not a strange contempt, that God should offer mercy, and we not to accept it? Mercy ought to be sought, to be followed and pursued,
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yea bought with losse of life, and therefore on a strange contempt, as strange a iudgement is inflicted:
yea bought with loss of life, and Therefore on a strange contempt, as strange a judgement is inflicted:
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Therfore if ye thinke it horrible which Dauid saith of Ioab, for a man Not to go to his graue in peace, 1. King. 2. If ye feare what Moses saith of Corah and his companie, Not to die the common death of men, Numb. 16. If ye be afraid of that which God threatned against the house of Eli, to do such a thing, As who so heard of it, their eares should tingle, 1. Sam. 3. make not then light account of the mercy of God, abuse not the patience and long suffering of God, tempt not God the Sauiour to be an vnmercifull and strange tormentor, but remember Lots wife.
Therefore if you think it horrible which David Says of Ioab, for a man Not to go to his graven in peace, 1. King. 2. If you Fear what Moses Says of Corah and his company, Not to die the Common death of men, Numb. 16. If you be afraid of that which God threatened against the house of Eli, to do such a thing, As who so herd of it, their ears should tingle, 1. Sam. 3. make not then Light account of the mercy of God, abuse not the patience and long suffering of God, tempt not God the Saviour to be an unmerciful and strange tormentor, but Remember Lots wife.
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Thirdly, remember in her punishment, that as it was sudden and strange, so was it famous and publike too,
Thirdly, Remember in her punishment, that as it was sudden and strange, so was it famous and public too,
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for which purpose she was turned not into a hill or heape of salt, but into a piller of salt, that she might stand for a monumè„t of Gods wrath to all that passed by that way.
for which purpose she was turned not into a hill or heap of salt, but into a pillar of salt, that she might stand for a monument of God's wrath to all that passed by that Way.
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In the place before named, Wisdom. 10. 7. Salomon saith, that in his daies it stood to be seene, which was about nine hundred yeares after the thing was done;
In the place before nam, Wisdom. 10. 7. Solomon Says, that in his days it stood to be seen, which was about nine hundred Years After the thing was done;
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and many hundred yeares after him, yea some yeares after Christ, Iosephus the Iew reporteth that he saw it where it stood,
and many hundred Years After him, yea Some Years After christ, Iosephus the Iew Reporteth that he saw it where it stood,
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yea and still it standeth to be seene, if they may be credited who auouch they haue seene it in the way betweene Engaddi and the dead sea:
yea and still it Stands to be seen, if they may be credited who avouch they have seen it in the Way between Engedi and the dead sea:
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so endlesse a piller of shame it is to renounce the Creator, for loue of any creature.
so endless a pillar of shame it is to renounce the Creator, for love of any creature.
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Now vpon this piller are written two things, Shame to her, and Instruction to vs. As it respecteth her selfe it is a piller of shame,
Now upon this pillar Are written two things, Shame to her, and Instruction to us As it respecteth her self it is a pillar of shame,
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for since our euill doing tendeth to the dishonor of God, it is very proportionable that it bring dishonor to it selfe;
for since our evil doing tendeth to the dishonour of God, it is very proportionable that it bring dishonour to it self;
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answerable to that in the seuenth of Matthew, With what measure ye mete, it shall be measured to you againe;
answerable to that in the Seventh of Matthew, With what measure you meet, it shall be measured to you again;
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therefore if thou wilt not obey (saith Moses ) the Lord shall send vpon thee cursing, trouble,
Therefore if thou wilt not obey (Says Moses) the Lord shall send upon thee cursing, trouble,
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and shame, Deut. 28. And what worse thing could the Church wish her enemies then this, Let them be confounded & troubled,
and shame, Deuteronomy 28. And what Worse thing could the Church wish her enemies then this, Let them be confounded & troubled,
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yea let them be put to shame? Psal. 83. and euery where the Israelites are threatned, that if they forsake the couenant of the Lord, they shal be a Prouerb and a common talke,
yea let them be put to shame? Psalm 83. and every where the Israelites Are threatened, that if they forsake the Covenant of the Lord, they shall be a Proverb and a Common talk,
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and men shal hisse, and clap their hands, and wag their heads & say, Why hath the Lord done thus to this great citie? And though the reproach that followeth sinners in their sin be not the greatest portion of their pain,
and men shall hiss, and clap their hands, and wag their Heads & say, Why hath the Lord done thus to this great City? And though the reproach that follows Sinners in their since be not the greatest portion of their pain,
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yet is there nothing which worldly men feare more then worldly shame;
yet is there nothing which worldly men Fear more then worldly shame;
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for when Saul perceiued that God had cast him off, yet stroue he still to maintaine his honor with the people,
for when Saul perceived that God had cast him off, yet strove he still to maintain his honour with the people,
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and still intreated Samuel to honor him before the Elders of the people, 1. Sam. 15. 30. But that which wicked men feare most shall fal vpon them;
and still entreated Samuel to honour him before the Elders of the people, 1. Sam. 15. 30. But that which wicked men Fear most shall fall upon them;
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and their sin shall be written, not with a finger, as Exod. 8. Digitus Dei est hic, The finger of God is heere,
and their since shall be written, not with a finger, as Exod 8. Digitus Dei est hic, The finger of God is Here,
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but they shall say with Belshazzar, Dan. 5. Video manum, I see a whole hand writing vpon the wall,
but they shall say with Belshazzar, Dan. 5. Video manum, I see a Whole hand writing upon the wall,
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when their disgrace shall be written in great and capital letters, that as Abacuk saith in another case, A man may run and reade it:
when their disgrace shall be written in great and capital letters, that as Habakkuk Says in Another case, A man may run and read it:
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It shall be written, not as Christ wrote, when he wrote in the dust, Ioh. 8. where euery wind may blow it away,
It shall be written, not as christ wrote, when he wrote in the dust, John 8. where every wind may blow it away,
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but it shall be written, as Ieremy saith, with a pen of iron, and point of a diamond,
but it shall be written, as Ieremy Says, with a pen of iron, and point of a diamond,
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as it were in tables of stone and steele, that wee may see there is nothing but dishonour to them, which honour the world aboue him that made it.
as it were in tables of stone and steel, that we may see there is nothing but dishonour to them, which honour the world above him that made it.
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Againe as shee standeth vp in a piller of shame to her self, so likewise as a piller of instruction to vs,
Again as she Stands up in a pillar of shame to her self, so likewise as a pillar of instruction to us,
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therfore pitcht vp in a piller that she might be seene and remembred of vs;
Therefore pitched up in a pillar that she might be seen and remembered of us;
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that as the brasen serpent in the wildernesse, men did looke vpon it and were healed,
that as the brazen serpent in the Wilderness, men did look upon it and were healed,
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so this piller in Sodom, men might looke vpon it and be warned;
so this pillar in Sodom, men might look upon it and be warned;
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yea she was turned into salt (saith S. Augustine of this woman) Vt prudentes exemplo condiret, that she might season the wise by her example,
yea she was turned into salt (Says S. Augustine of this woman) Vt prudentes exemplo condiret, that she might season the wise by her Exampl,
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and as Ezechiel saith of the mysticall woman, That all women may bee taught not to doe after such wickednes, Ezech. 23. 48. Where God punisheth he doth not as we do, who if where wee hate we can induce the Iudge, bribe the witnesses,
and as Ezechiel Says of the mystical woman, That all women may be taught not to do After such wickedness, Ezekiel 23. 48. Where God Punisheth he does not as we do, who if where we hate we can induce the Judge, bribe the Witnesses,
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and bring the matter to a Crucifige, we desire no more;
and bring the matter to a Crucifige, we desire no more;
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but when God punisheth one, he doth in the punishment of that one, intend the reformation of another;
but when God Punisheth one, he does in the punishment of that one, intend the Reformation of Another;
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Nolo mortem peccatoris; God sure desireth not the death of a sinner, Ezech. 33. but if sinners will needs die, his next desire is, that he which dieth may stand vp as a piller, and giue example to other.Nolo mortem Sinners; God sure Desires not the death of a sinner, Ezekiel 33. but if Sinners will needs die, his next desire is, that he which Dieth may stand up as a pillar, and give Exampl to other.
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Whatsoeuer things are written, are written for our instruction, saith S. Paul, Rom. 15. and is it not as true, that whatsoeuer things are done, are done for the same end? The Israelites committed fornication and fell in the wildernes, They tempted Christ,
Whatsoever things Are written, Are written for our instruction, Says S. Paul, Rom. 15. and is it not as true, that whatsoever things Are done, Are done for the same end? The Israelites committed fornication and fell in the Wilderness, They tempted christ,
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and were destroied of Serpents, They murmured and were destroied of the destroier; and what of all this? Why, these things came vpon them for our example,
and were destroyed of Serpents, They murmured and were destroyed of the destroyed; and what of all this? Why, these things Come upon them for our Exampl,
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& were written to admonish vs, 1. Cor. 10. And it is indeed the true vse of examples, Lego Historiam, ne siam historia, so to reade the stories of other men,& were written to admonish us, 1. Cor. 10. And it is indeed the true use of Examples, Lego Historiam, ne siam History, so to read the stories of other men,
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lest we our selues come into a storie, and a storie be made of vs;
lest we our selves come into a story, and a story be made of us;
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that is, neuer to see, heare, or reade any famous example of iudgement, but presently to thinke of our selues,
that is, never to see, hear, or read any famous Exampl of judgement, but presently to think of our selves,
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as whè„ we reade of Pharaoh plagued for the hardnes of his heart, to imagine streight that Moses stands by vs with the rod of God in his hand, to powre out all that wrath on vs;
as when we read of Pharaoh plagued for the hardness of his heart, to imagine straight that Moses Stands by us with the rod of God in his hand, to pour out all that wrath on us;
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when we reade of Nadab & Abihu consumed with fire from heauen, to thinke there is in heauen as hot and as consuming fire for vs;
when we read of Nadab & Abihu consumed with fire from heaven, to think there is in heaven as hight and as consuming fire for us;
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when wee reade of Corah, Dathan and Abiram swallowed vp into the bowels of the earth, to thinke the earth can gape as wide for vs;
when we read of Corah, Dathan and Abiram swallowed up into the bowels of the earth, to think the earth can gape as wide for us;
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when we reade of Saul discarded and cast out of his kingdome, to feare lest for our rebellion a better kingdome be taken from vs;
when we read of Saul discarded and cast out of his Kingdom, to Fear lest for our rebellion a better Kingdom be taken from us;
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and when we reade of Lots wife standing vp in a piller before vs, to feare lest for our apostasie,
and when we read of Lots wife standing up in a pillar before us, to Fear lest for our apostasy,
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as famous a piller be set vpon vs. The vse of examples, is it not one of the talents? and shal we not one day yeeld account what profit and benefit we haue reaped by it? Tyrus and Sidon neuer saw the mightie workes,
as famous a pillar be Set upon us The use of Examples, is it not one of the Talents? and shall we not one day yield account what profit and benefit we have reaped by it? Tyre and Sidon never saw the mighty works,
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and yet there is a iudgement for them, Matth. 11. What then shall become of Corazin and Bethsaida which saw so much,
and yet there is a judgement for them, Matthew 11. What then shall become of Chorazin and Bethsaida which saw so much,
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and did so little? But that which exceedeth all the rest, is it not an admirable fauour to vs, that the losse of other men should so become a gaine to vs, that wheras wee haue our selues deserued to bee made examples to other,
and did so little? But that which exceeds all the rest, is it not an admirable favour to us, that the loss of other men should so become a gain to us, that whereas we have our selves deserved to be made Examples to other,
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yet other must stand vp for pillers, and be made examples to vs? much like the crucifying of Christ, where Barrabas was begged, and Christ hanged vp;
yet other must stand up for pillars, and be made Examples to us? much like the crucifying of christ, where Barabbas was begged, and christ hanged up;
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right the world turned vpside downe:
right the world turned upside down:
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Christ an innocent must giue example to Barrabas, and Barrabas an old thiefe and a murderer must take example by Christ:
christ an innocent must give Exampl to Barabbas, and Barabbas an old thief and a murderer must take Exampl by christ:
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yea it is said expressely, Luk. 13. that they on whom the tower of Silo fell, were not greater sinners;
yea it is said expressly, Luk. 13. that they on whom the tower of Silo fell, were not greater Sinners;
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but Christ sheweth the vse, that wee amend by such punishments, lest we likewise perish:
but christ shows the use, that we amend by such punishments, lest we likewise perish:
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how much more should we amend when wicked men are takè„ and stricken in their sinnes?
how much more should we amend when wicked men Are taken and stricken in their Sins?
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To make vse of this in the seuerall kinds; First to you Men; heere is a Memorandum, or remembrance for you;
To make use of this in the several Kinds; First to you Men; Here is a Memorandum, or remembrance for you;
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ye see how ill it succeeded with Lot, who being aduised by the Angell to saue himselfe in the hill, went notwithstanding into Zoar the citie,
you see how ill it succeeded with Lot, who being advised by the Angel to save himself in the hill, went notwithstanding into Zoar the City,
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and lost his wife by it, so as where before he had a wife to looke vpon,
and lost his wife by it, so as where before he had a wife to look upon,
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now he hath a lumpe of salt: A horror to his heart, and a wofull spectacle to his eie;
now he hath a lump of salt: A horror to his heart, and a woeful spectacle to his eye;
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and so shall it bee with them all that forsake Gods word to follow their owne fancie, God shall turne their sugar into salt,
and so shall it be with them all that forsake God's word to follow their own fancy, God shall turn their sugar into salt,
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and their chiefest blessing into a curse: Remember that. Secondly, to you women; heere is a Memorandum, or remembrance for you;
and their chiefest blessing into a curse: remember that. Secondly, to you women; Here is a Memorandum, or remembrance for you;
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Not to straggle or decline too much from the good steppes and admonitions of your husbands,
Not to straggle or decline too much from the good steps and admonitions of your Husbands,
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for as a souldier flying from his captaine, or a sheep wandring from the shepheard,
for as a soldier flying from his captain, or a sheep wandering from the shepherd,
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so is a wife forsaking him whom God hath ordained to be her guide, Prou. 2. 17. More temptation attendeth you in such rebellion;
so is a wife forsaking him whom God hath ordained to be her guide, Prou. 2. 17. More temptation attends you in such rebellion;
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as the diuell by all probabilitie set vpon Eue while she was from Adam; beside greater punishment falleth on you for such presumption;
as the Devil by all probability Set upon Eue while she was from Adam; beside greater punishment falls on you for such presumption;
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as Lot himselfe being gone before into the citie, and his wife lingring behind in the field, the fire of God ouertooke her. Remember that.
as Lot himself being gone before into the City, and his wife lingering behind in the field, the fire of God overtook her. remember that.
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Thirdly, to you of ouer-pitifull hearts, and eies; heere is a remembrance for you;
Thirdly, to you of ouer-pitifull hearts, and eyes; Here is a remembrance for you;
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Looke not back with the eies of pitie where God hath cast the eies of his wrath:
Look not back with the eyes of pity where God hath cast the eyes of his wrath:
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Abraham indeed had leaue to behold with his eies the burning of Sodom, Gen. 19. 27. 28. because he was a stranger to it;Abraham indeed had leave to behold with his eyes the burning of Sodom, Gen. 19. 27. 28. Because he was a stranger to it;
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but Lot and his wife had friends, and acquaintance, and kindred in it, and therfore to preuent foolish pite, were forbiddè„ to look toward it;
but Lot and his wife had Friends, and acquaintance, and kindred in it, and Therefore to prevent foolish pite, were forbidden to look towards it;
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for though excesse in clemencie be the lesse extreame, yet is it an extreame, & therfore punished oft extreamely:
for though excess in clemency be the less extreme, yet is it an extreme, & Therefore punished oft extremely:
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for Saul for sparing Agag lost his kingdome;
for Saul for sparing Agag lost his Kingdom;
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and Achab for sparing Benhadad lost his life, and Eli for too much lenitie toward his children, lost both his Priesthood and his life;
and Ahab for sparing Benhadad lost his life, and Eli for too much lenity towards his children, lost both his Priesthood and his life;
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and because this woman would needs looke backe, and shew her selfe more mercifull then God, she shewed mercy, but found none. Remember that.
and Because this woman would needs look back, and show her self more merciful then God, she showed mercy, but found none. remember that.
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Fourthly, to you secure and carelesse of heart; heere is a remembrance for you;
Fourthly, to you secure and careless of heart; Here is a remembrance for you;
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only foure persons escaped out of Sodom, and yet not all they saued neither, and why do we then presume,
only foure Persons escaped out of Sodom, and yet not all they saved neither, and why do we then presume,
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as if one temptation or danger ouer-past, there were no more to come? yea why work we not out our saluation with feare and trembling,
as if one temptation or danger overpast, there were no more to come? yea why work we not out our salvation with Fear and trembling,
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& alway feare lest a worse thing fall vnto vs? The Israelites came well out of Egypt,
& always Fear lest a Worse thing fallen unto us? The Israelites Come well out of Egypt,
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yet fell to murmuring in the wildernesse; and Lot came safe out of Zoar, yet fell to incest in the mountaines;
yet fell to murmuring in the Wilderness; and Lot Come safe out of Zoar, yet fell to Incest in the Mountains;
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& his wife came as safe out of Sodom, yet miscaried in the way. Remember that.
& his wife Come as safe out of Sodom, yet miscarried in the Way. remember that.
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Fifthly, ye that dally with Gods mercie, and post off the time of your repentance; heere is a remembrance for you:
Fifthly, you that dally with God's mercy, and post off the time of your Repentance; Here is a remembrance for you:
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think it not in your power to repent at pleasure, and to turne to God when yee list,
think it not in your power to Repent At pleasure, and to turn to God when ye list,
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but rather with S. Paul learne while yee haue time to do good, for a time may come whè„ oile shall be to seeke,
but rather with S. Paul Learn while ye have time to do good, for a time may come when oil shall be to seek,
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yea and lamps to seek, when faith, and knowledge, and all good things shal be to seek;
yea and lamps to seek, when faith, and knowledge, and all good things shall be to seek;
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yea a time may come when time shall be to seeke;
yea a time may come when time shall be to seek;
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for who can make himselfe a lease of his life, or truly to determine of what shal be to morrow? but sometime euen Hac nocte, A summons comes to night,
for who can make himself a lease of his life, or truly to determine of what shall be to morrow? but sometime even Hac nocte, A summons comes to night,
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and sometimes in an houre, yea sometime as Lots wife, a man but turnes, and taken before hee can returne againe. Remember that.
and sometime in an hour, yea sometime as Lots wife, a man but turns, and taken before he can return again. remember that.
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Sixtly, to you Apostaes and back-sliders, yee that come out of Sodom, and then looke back againe;
Sixty, to you Apostates and backsliders, ye that come out of Sodom, and then look back again;
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heere is a remembrance for you:
Here is a remembrance for you:
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No man that puts his hand to the plow (saith Christ) and then lookes back is fit for the kingdome of God, Luk. 9. No man that beings a good course,
No man that puts his hand to the blow (Says christ) and then looks back is fit for the Kingdom of God, Luk. 9. No man that beings a good course,
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and then quailes in it, that washeth himselfe from any sin, and then walloweth in it againe, shall euer haue part in God,
and then quails in it, that washes himself from any since, and then walloweth in it again, shall ever have part in God,
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yea it were better neuer to haue knowne the way of righteousnesse, then hauing once knowne it, to decline from it,
yea it were better never to have known the Way of righteousness, then having once known it, to decline from it,
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for if we sin after grace receiued, A worse thing is threatned to come vnto vs. Remember that.
for if we sin After grace received, A Worse thing is threatened to come unto us remember that.
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In the seuenth place, to you Presumptuous; heere is a Memorandum for you;
In the Seventh place, to you Presumptuous; Here is a Memorandum for you;
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you that tempt the patience of God and make bold to sinne still, because ye haue done so long, & yet vnpunished for it.
you that tempt the patience of God and make bold to sin still, Because you have done so long, & yet unpunished for it.
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The pitcher that goes so often to the well, yet comes home broken at the last;
The pitcher that Goes so often to the well, yet comes home broken At the last;
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and the flie that plaies so long with the flame, yet is burnt at the last;
and the fly that plays so long with the flame, yet is burned At the last;
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and though God forbeare a long time, yet he paies home at the last: Lots wife had warning ouer night to goe, but shee made no reckening of that,
and though God forbear a long time, yet he pays home At the last: Lots wife had warning over night to go, but she made no reckoning of that,
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& shee was commanded in the morning not only to go, but to make haste,
& she was commanded in the morning not only to go, but to make haste,
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yet she cared not for that, and when her husband and shee prolonged the time, they were not punished for that;
yet she cared not for that, and when her husband and she prolonged the time, they were not punished for that;
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and when they took liking of another place then the Angel had appointed, they were not punished for that;
and when they took liking of Another place then the Angel had appointed, they were not punished for that;
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but when she would still tempt God and prouoke him farther, she aduentured to looke back, and was stricken for that. Remember that.
but when she would still tempt God and provoke him farther, she adventured to look back, and was stricken for that. remember that.
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In the eighth place, to you peruerse and crooked of heart; heere is a remembrance for you:
In the eighth place, to you perverse and crooked of heart; Here is a remembrance for you:
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Lots wife had first an expresse precept not to look backe, and yet she did look back,Lots wife had First an express precept not to look back, and yet she did look back,
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and I thinke she did it the rather; such a raging lust there is in nature to do forbidden things:
and I think she did it the rather; such a raging lust there is in nature to do forbidden things:
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secondly, shee had manifest examples against that shee did, for Lot and his two daughters went to Zoar,
secondly, she had manifest Examples against that she did, for Lot and his two daughters went to Zoar,
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and yet shee winded toward Sodom:
and yet she winded towards Sodom:
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Now sure (I thinke) if they had gone to Sodom, she had turned to Zoar;
Now sure (I think) if they had gone to Sodom, she had turned to Zoar;
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And there is a breed of such singular spirits that turne their backes vpon vs,
And there is a breed of such singular spirits that turn their backs upon us,
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and go to Sodom, only for that cause, because wee go to Zoar, Fugitiues & runnagates of the Romish Church, that haue renounced not their country only,
and go to Sodom, only for that cause, Because we go to Zoar, Fugitives & runagates of the Romish Church, that have renounced not their country only,
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but their faith too, and there by barking like dogs in a den, to pronounce for heresie whatsoeuer we say,
but their faith too, and there by barking like Dogs in a den, to pronounce for heresy whatsoever we say,
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and to detest as execrable whatsoeuer we do;
and to detest as execrable whatsoever we do;
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sworne enemies to Church and Common-wealth, to Prince, Priest, people, and to all men, as if they were borne to bid battell to all,
sworn enemies to Church and Commonwealth, to Prince, Priest, people, and to all men, as if they were born to bid battle to all,
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or came into the world, as Golias into the field, to defie all; but for such singular spirits God hath a singular plague: Remember that.
or Come into the world, as Goliath into the field, to defy all; but for such singular spirits God hath a singular plague: remember that.
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In the ninth place, to you hypocrites which hold of Iudas; heere is a Memorandum for you:
In the ninth place, to you Hypocrites which hold of Iudas; Here is a Memorandum for you:
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The more blessings ye haue, and the more knowledge ye haue, and the better that name is which ye abuse, the more heauy shall your iudgement be;
The more blessings you have, and the more knowledge you have, and the better that name is which you abuse, the more heavy shall your judgement be;
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for God will search the sins of Ierusalem with a candle, Zephan. 1. and it shall be easier for Tyre and Sidon then for you, Mat. 11. For an ill Christian is the worst creature in the world,
for God will search the Sins of Ierusalem with a candle, Zephaniah. 1. and it shall be Easier for Tyre and Sidon then for you, Mathew 11. For an ill Christian is the worst creature in the world,
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and therefore worse befell Iudas that liued in the bosome of Christ, then any of them that mocked, whipped, and crucified Christ:
and Therefore Worse befell Iudas that lived in the bosom of christ, then any of them that mocked, whipped, and Crucified christ:
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And whereas all other men and women in Sodom were burnt to ashes, and there an end, Lots wife aboue all was made an example to all,
And whereas all other men and women in Sodom were burned to Ashes, and there an end, Lots wife above all was made an Exampl to all,
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and the more blessings shee receiued, the more heauily shee was punished: Remember that. In the tenth place, to you that hold of S. Luke, Luke-warme men;
and the more blessings she received, the more heavily she was punished: remember that. In the tenth place, to you that hold of S. Lycia, Lukewarm men;
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heere is a Memorandum for you; you that are neither hot nor cold; you whose feete are to Zoar, but your face to Sodom;
Here is a Memorandum for you; you that Are neither hight nor cold; you whose feet Are to Zoar, but your face to Sodom;
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you that go one way and looke another, that mooue forward & looke backward; Professors in mouth, Atheists in life;
you that go one Way and look Another, that move forward & look backward; Professors in Mouth, Atheists in life;
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Protestants in appearance, Papists in heart; zealous in shew, nothing in deede; heere is for you. Elias speakes to you;
Protestants in appearance, Papists in heart; zealous in show, nothing in deed; Here is for you. Elias speaks to you;
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Why halt ye betweene two opinions? I would ye were either hot or cold: Be something, or be nothing;Why halt you between two opinions? I would you were either hight or cold: Be something, or be nothing;
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Lots wife was not in Sodom, nor in Zoar, but betweene Sodom & Zoar, in the mid-way betweene both, and yet destroyed;Lots wife was not in Sodom, nor in Zoar, but between Sodom & Zoar, in the midway between both, and yet destroyed;
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and if you be neither hot nor cold, God shall spew you out of his mouth. Remember that. In the eleuenth place;
and if you be neither hight nor cold, God shall spew you out of his Mouth. remember that. In the Eleventh place;
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to you the inhabitants of this honorable citie; heere is a remembrance for you:
to you the inhabitants of this honourable City; Here is a remembrance for you:
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yee know what is said, The sins of Sodom were pride, idlenes, and fulnes of bread, Ezech. 16. Therefore thinke (I beseech you) that these are euill stones to stumble at:
ye know what is said, The Sins of Sodom were pride, idleness, and fullness of bred, Ezekiel 16. Therefore think (I beseech you) that these Are evil stones to Stumble At:
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Do in this case as the Priests of Dagon did, though with a wiser zeale,
Do in this case as the Priests of Dagon did, though with a Wiser zeal,
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because their god Dagon fell downe vpon the threshold, & there brake his necke, they vowed neuer to treade on that threshold any more, 1. Sam. 5. and is it not a faire warning (think ye) for all cities of all sinnes to abiuere these,
Because their god Dagon fell down upon the threshold, & there brake his neck, they vowed never to tread on that threshold any more, 1. Sam. 5. and is it not a fair warning (think you) for all cities of all Sins to abiuere these,
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when they heare how sweetly Sodom and Gomorrah paid for these? And if the same sins bee found in Sion, which were in Sodom,
when they hear how sweetly Sodom and Gomorrah paid for these? And if the same Sins be found in Sion, which were in Sodom,
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how then? shal not God do to one citie as he hath done to another? or shall there be any difference betweene one and other? sauing that, it shall be easier in the day of iudgement for them of Sodom, then for Sion;
how then? shall not God do to one City as he hath done to Another? or shall there be any difference between one and other? Saving that, it shall be Easier in the day of judgement for them of Sodom, then for Sion;
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and the more grace men haue receiued, the more fearefully to bee tormented;
and the more grace men have received, the more fearfully to be tormented;
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yea and be sure of this, that if the Lord from heauen did so plague a seely woman, which only pitied Sodom in her punishment, would he not much more seuerely punish those which should partake with Sodom in her sinne? But I hope for better things of the holy citie.
yea and be sure of this, that if the Lord from heaven did so plague a silly woman, which only pitied Sodom in her punishment, would he not much more severely Punish those which should partake with Sodom in her sin? But I hope for better things of the holy City.
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In the last place, (for it were past remembrance to exceed) to you worldlings and citizens of Sodom;
In the last place, (for it were passed remembrance to exceed) to you worldlings and Citizens of Sodom;
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heere is a Memorandum for you, you whom the beautie of this world hath bewitched;
Here is a Memorandum for you, you whom the beauty of this world hath bewitched;
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why looke ye so often back? or what do yee see when ye looke backe? yee will say, your country;
why look you so often back? or what do ye see when you look back? ye will say, your country;
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so thought Lots wife indeed, for she was warme, wel setled, richly seated, and loath to remoue; but she was dedeiued;
so Thought Lots wife indeed, for she was warm, well settled, richly seated, and loath to remove; but she was dedeiued;
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for as the Apostle saith, we haue no country, nor standing citie heere, Hebr. 13. but with Abraham wee are alway ready to remoue, from Caldee to Canaan, from Canaan to Egypt, from Egypt to Bethel, from Bethel to Hebron, &c. That as Iacob said of his time, The time of my pilgrimage, Gen. 47. so wee might say of the place we dwell in; The place of our pilgrimage;
for as the Apostle Says, we have no country, nor standing City Here, Hebrew 13. but with Abraham we Are always ready to remove, from Caldee to Canaan, from Canaan to Egypt, from Egypt to Bethel, from Bethel to Hebron, etc. That as Iacob said of his time, The time of my pilgrimage, Gen. 47. so we might say of the place we dwell in; The place of our pilgrimage;
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for we are but pilgrims heere, & the world is but a place of exile to vs, wherein we euer looke to be remoued, either carried into captiuitie, chased with the sword,
for we Are but pilgrim's Here, & the world is but a place of exile to us, wherein we ever look to be removed, either carried into captivity, chased with the sword,
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or driuen away with persecution, lest if we should dwell heere, wee should forget heauen,
or driven away with persecution, lest if we should dwell Here, we should forget heaven,
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and settle our affections heere, and so taking too good a liking of this life, wee should thinke our way to be our waies end,
and settle our affections Here, and so taking too good a liking of this life, we should think our Way to be our ways end,
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and do as the two tribes, Gad and Ruben did, which sate them downe before they came to Canaan.
and do as the two tribes, Gad and Reuben did, which sat them down before they Come to Canaan.
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But the Saints of God neuer looked backe to the world, but confessed they were pilgrims heere.
But the Saints of God never looked back to the world, but confessed they were pilgrim's Here.
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Noah, Abraham, Iacob, and the most of the Fathers to testifie vnto the posterity, that their hope was not heere, did liue in tents,Noah, Abraham, Iacob, and the most of the Father's to testify unto the posterity, that their hope was not Here, did live in tents,
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and built no houses heere, but their houses were like themselues, euer ready to remooue, it was but the plucking vp of a pin, and they were gone;
and built no houses Here, but their houses were like themselves, ever ready to remove, it was but the plucking up of a pin, and they were gone;
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and no maruell, for euen Christ himselfe when he was heere, had not so much as a hole wherein to hide his head.
and no marvel, for even christ himself when he was Here, had not so much as a hold wherein to hide his head.
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But come to wicked men, and to worldlings, and they build houses heere;
But come to wicked men, and to worldlings, and they built houses Here;
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They build houses (saith the Psalmist) and call them by their name, Psalm. 49. yea they build cities heere,
They built houses (Says the Psalmist) and call them by their name, Psalm. 49. yea they built cities Here,
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for the first city which euer was built, was built by Cain a figure of the malignant Church, Gen. 4 17. Afterward came in the accursed brood of Cham, Nimrod & his route,
for the First City which ever was built, was built by Cain a figure of the malignant Church, Gen. 4 17. Afterwards Come in the accursed brood of Cham, Nimrod & his rout,
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and they built a citie too;
and they built a City too;
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yea a citie would not serue, but they must haue a tower too, euen Babel must be built, a castle of confusion, a fort of defiance against the Almightie;
yea a City would not serve, but they must have a tower too, even Babel must be built, a castle of confusion, a fort of defiance against the Almighty;
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and so doe they all that plant their felicitie heere; for we haue but a tent heere, and if we build heere, what do we,
and so do they all that plant their felicity Here; for we have but a tent Here, and if we built Here, what do we,
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but gather vp the stones of Babel which God hath cast downe? Well: look ye back on Sodom;
but gather up the stones of Babel which God hath cast down? Well: look you back on Sodom;
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710
yea take your fill in looking on it, yet well may yee feare, lest while yee looke vpon it, the fire do fall from heauen to consume it;
yea take your fill in looking on it, yet well may ye Fear, lest while ye look upon it, the fire do fallen from heaven to consume it;
uh vvb po22 n1 p-acp vvg p-acp pn31, av av vmb pn22 vvb, cs cs pn22 vvb p-acp pn31, dt n1 vdb vvi p-acp n1 pc-acp vvi pn31;
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711
for so shall bee the end of all this golden pompe and glory;
for so shall be the end of all this golden pomp and glory;
c-acp av vmb vbi dt n1 pp-f d d j n1 cc n1;
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712
your pleasant gardens shall one day be as wild as the wildernesse, your gallant houses shall lie leuell with the ground,
your pleasant gardens shall one day be as wild as the Wilderness, your gallant houses shall lie level with the ground,
po22 j n2 vmb crd n1 vbb a-acp j c-acp dt n1, po22 j-jn n2 vmb vvi j-jn p-acp dt n1,
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713
and ye your selues if ye could sell all the world to make a tombe, in that tombe to set vp a name for eternitie,
and you your selves if you could fell all the world to make a tomb, in that tomb to Set up a name for eternity,
cc pn22 po22 n2 cs pn22 vmd vvi d dt n1 pc-acp vvi dt n1, p-acp d n1 pc-acp vvi a-acp dt n1 p-acp n1,
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714
yet that tombe shall one day tumble downe, & in spite of your teeth the grasse shall grow vpon your graues:
yet that tomb shall one day tumble down, & in spite of your teeth the grass shall grow upon your graves:
av d n1 vmb crd n1 vvi a-acp, cc p-acp n1 pp-f po22 n2 dt n1 vmb vvi p-acp po22 n2:
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715
yea he was not past an hundred and twentie yeares since a crowned King, and great commaunder of this land, who ruled,
yea he was not passed an hundred and twentie Years since a crowned King, and great commander of this land, who ruled,
uh pns31 vbds xx vvn dt crd cc crd n2 p-acp dt j-vvn n1, cc j n1 pp-f d n1, r-crq vvd,
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716
and raged, and killed, and made the kingdome to quake, and yet now hath neither house,
and raged, and killed, and made the Kingdom to quake, and yet now hath neither house,
cc vvd, cc vvn, cc vvd dt n1 pc-acp vvi, cc av av vhz dx n1,
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717
nor herse, nor Hic iacet, but a horse or a cow to grace vpon his graue, that worldly men might be amazed to see so mightie a worldling,
nor hearse, nor Hic iacet, but a horse or a cow to grace upon his graven, that worldly men might be amazed to see so mighty a worldling,
ccx n1, ccx fw-la fw-la, p-acp dt n1 cc dt n1 pc-acp vvi p-acp po31 n1, cst j n2 vmd vbi vvn pc-acp vvi av j dt n1,
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718
so soone, and in such silence to vanish.
so soon, and in such silence to vanish.
av av, cc p-acp d n1 pc-acp vvi.
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719
And who can point out now but any one of those rich Pyramides, pillers pitched vp only for monuments of honor? or what is now become of that wonder of the world, that brazen and ambitious image which men proudly called, Colossus Solis, The Colossus of the Sunne? or what is now become of that golden image, which the Babylonians erected in in the plaine of Dura, full threescore cubits high? Dan. 3. or what is now become of the rich and wealthie Carthage? or who can shew vs now but where faire Sodom stood? or of Babels tower,
And who can point out now but any one of those rich Pyramids, pillars pitched up only for monuments of honour? or what is now become of that wonder of the world, that brazen and ambitious image which men proudly called, Colossus Solis, The Colossus of the Sun? or what is now become of that golden image, which the Babylonians erected in in the plain of Dura, full threescore cubits high? Dan. 3. or what is now become of the rich and wealthy Carthage? or who can show us now but where fair Sodom stood? or of Babels tower,
cc q-crq vmb vvi av av p-acp d crd pp-f d j n2, n2 vvd a-acp av-j c-acp n2 pp-f n1? cc q-crq vbz av vvn pp-f d n1 pp-f dt n1, cst j cc j n1 r-crq n2 av-j vvn, n1 np1, dt n1 pp-f dt n1? cc q-crq vbz av vvn pp-f cst j n1, r-crq dt njp2 vvd p-acp p-acp dt n1 pp-f np1, av-j crd n2 j? np1 crd cc q-crq vbz av vvn pp-f dt j cc j np1? cc q-crq vmb vvi pno12 av cc-acp c-crq j np1 vvn? cc pp-f npg1 n1,
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720
but one stone vpon another? And so shall one day this hill of stones behind you be,
but one stone upon Another? And so shall one day this hill of stones behind you be,
cc-acp crd n1 p-acp j-jn? cc av vmb crd n1 d n1 pp-f n2 p-acp pn22 vbb,
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721
yea so shall one day this goodly citie faire London be.
yea so shall one day this goodly City fair London be.
uh av vmb crd n1 d j n1 j np1 vbi.
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722
And if this be the end of iron, stone, and steele, and of these more enduring substances,
And if this be the end of iron, stone, and steel, and of these more enduring substances,
cc cs d vbb dt n1 pp-f n1, n1, cc n1, cc pp-f d dc j-vvg n2,
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723
if these things which consume and eate out one age after another, bee in the end consumed themselues,
if these things which consume and eat out one age After Another, be in the end consumed themselves,
cs d n2 r-crq vvb cc vvi av crd n1 p-acp j-jn, vbb p-acp dt n1 vvn px32,
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724
then what shall flesh and blood expect, but while we looke vpon them to be blasted with them? And what is indeed become of the great and wealthie worldlings, which held the world in admiration,
then what shall Flesh and blood expect, but while we look upon them to be blasted with them? And what is indeed become of the great and wealthy worldlings, which held the world in admiration,
av q-crq vmb n1 cc n1 vvi, cc-acp cs pns12 vvb p-acp pno32 pc-acp vbi vvn p-acp pno32? cc q-crq vbz av vvn pp-f dt j cc j n2, r-crq vvd dt n1 p-acp n1,
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725
and spent their daies in looking on it? are they not all consumed and worne away with their wealth!
and spent their days in looking on it? Are they not all consumed and worn away with their wealth!
cc vvd po32 n2 p-acp vvg p-acp pn31? vbr pns32 xx d vvn cc vvn av p-acp po32 n1!
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726
Where are the glorious and mightie Monarches, on whom the world it selfe did waite, which neuer were seene but with traines and troupes to attend them? are they not all dead and buried in their dust? where are the noble orators, the silken courtiers, the inuincible conquerors, are they not all sunke and gone? is not all their glorie coutched in earth and ashes,
Where Are the glorious and mighty Monarchs, on whom the world it self did wait, which never were seen but with trains and troops to attend them? Are they not all dead and buried in their dust? where Are the noble Orators, the silken courtiers, the invincible conquerors, Are they not all sunk and gone? is not all their glory couched in earth and Ashes,
q-crq vbr dt j cc j n2, p-acp ro-crq dt n1 pn31 n1 vdd vvi, r-crq av-x vbdr vvn p-acp p-acp n2 cc n2 pc-acp vvi pno32? vbr pns32 xx d j cc vvn p-acp po32 n1? q-crq vbr dt j n2, dt j n2, dt j n2, vbr pns32 xx d vvn cc vvn? vbz xx d po32 n1 vvn p-acp n1 cc n2,
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727
and all their memory in a few verses? so as now being gone, no man can say, Heere haue they trod or set a foote:
and all their memory in a few Verses? so as now being gone, no man can say, Here have they trod or Set a foot:
cc d po32 n1 p-acp dt d n2? av c-acp av vbg vvn, dx n1 vmb vvi, av vhb pns32 vvd cc vvd dt n1:
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728
Thus faire Sodom serueth them that serue it, and deceiueth them that looke vpon it.
Thus fair Sodom serveth them that serve it, and deceiveth them that look upon it.
av j np1 vvz pno32 cst vvb pn31, cc vvz pno32 cst vvb p-acp pn31.
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729
Let vs therefore take heed how we look back on the world, or any worldly thing to loue it,
Let us Therefore take heed how we look back on the world, or any worldly thing to love it,
vvb pno12 av vvi n1 c-crq pns12 vvb av p-acp dt n1, cc d j n1 pc-acp vvi pn31,
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730
lest while we looke vpon it, we perish with it, as Lots wife did with Sodom:
lest while we look upon it, we perish with it, as Lots wife did with Sodom:
cs cs pns12 vvb p-acp pn31, pns12 vvb p-acp pn31, c-acp n2 n1 vdd p-acp np1:
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731
but if wee will looke on the world, then must wee doe as Elisa did to the children that mocked him,
but if we will look on the world, then must we do as Elisa did to the children that mocked him,
cc-acp cs pns12 vmb vvi p-acp dt n1, av vmb pns12 vdi p-acp np1 vdd p-acp dt n2 cst vvd pno31,
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732
when he looked back vpon them and cursed them, for the world deserueth not a blessing,
when he looked back upon them and cursed them, for the world deserves not a blessing,
c-crq pns31 vvd av p-acp pno32 cc vvd pno32, p-acp dt n1 vvz xx dt n1,
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733
but a curse at our hands, because it mocketh vs, for it leadeth vs on with promises,
but a curse At our hands, Because it mocks us, for it leads us on with promises,
cc-acp dt n1 p-acp po12 n2, c-acp pn31 vvz pno12, c-acp pn31 vvz pno12 p-acp p-acp n2,
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734
and promiseth a felicitie which it hath not, like the diuell which told Christ he would giue him all the kingdomes of the world,
and promises a felicity which it hath not, like the Devil which told christ he would give him all the kingdoms of the world,
cc vvz dt n1 r-crq pn31 vhz xx, av-j dt n1 r-crq vvd np1 pns31 vmd vvi pno31 d dt n2 pp-f dt n1,
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735
whereas he had not one foote of land but in hell;
whereas he had not one foot of land but in hell;
cs pns31 vhd xx crd n1 pp-f n1 cc-acp p-acp n1;
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736
so the world telleth vs of ease, when it hath nothing but vexation of spirit, it telleth vs of certaintie,
so the world Telleth us of ease, when it hath nothing but vexation of Spirit, it Telleth us of certainty,
av dt n1 vvz pno12 pp-f n1, c-crq pn31 vhz pix p-acp n1 pp-f n1, pn31 vvz pno12 pp-f n1,
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737
when all is vanitie, it telleth vs of comfort, when all is care:
when all is vanity, it Telleth us of Comfort, when all is care:
c-crq d vbz n1, pn31 vvz pno12 pp-f n1, c-crq d vbz n1:
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738
Is not this to mocke vs? but if we will learne to looke right, we must looke neither forward,
Is not this to mock us? but if we will Learn to look right, we must look neither forward,
vbz xx d pc-acp vvi pno12? cc-acp cs pns12 vmb vvi pc-acp vvi j-jn, pns12 vmb vvi av-dx av-j,
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739
nor backward, but vpright, that is, to heauen, from whence we looke for the Lord Iesus, Philip. 3. 20. For if we look for him on earth who is in heauen,
nor backward, but upright, that is, to heaven, from whence we look for the Lord Iesus, Philip. 3. 20. For if we look for him on earth who is in heaven,
ccx av-j, cc-acp av-j, cst vbz, p-acp n1, p-acp c-crq pns12 vvb p-acp dt n1 np1, np1. crd crd p-acp cs pns12 vvb p-acp pno31 p-acp n1 r-crq vbz p-acp n1,
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740
then shall we lose our labour, and say with the Church, Cantic. 3. I sought him whom my soule loued, I sought him, but I found him not;
then shall we loose our labour, and say with the Church, Cantic. 3. I sought him whom my soul loved, I sought him, but I found him not;
av vmb pns12 vvi po12 n1, cc vvb p-acp dt n1, j. crd pns11 vvd pno31 r-crq po11 n1 vvd, pns11 vvd pno31, cc-acp pns11 vvd pno31 xx;
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741
and no maruell, for she sought him where he was not;
and no marvel, for she sought him where he was not;
cc dx n1, c-acp pns31 vvd pno31 c-crq pns31 vbds xx;
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742
and if we seek Christ in the world, or any worldly thing, we may imagine it said to vs, which the Angell saith, Luk. 24. Resurrexit, non est hic;
and if we seek christ in the world, or any worldly thing, we may imagine it said to us, which the Angel Says, Luk. 24. Resurrexit, non est hic;
cc cs pns12 vvb np1 p-acp dt n1, cc d j n1, pns12 vmb vvi pn31 vvd p-acp pno12, r-crq dt n1 vvz, np1 crd fw-la, fw-la fw-la fw-la;
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743
he is risen and gone, he is not heere: but looke vp to heauen and ye shall find him there;
he is risen and gone, he is not Here: but look up to heaven and you shall find him there;
pns31 vbz vvn cc vvn, pns31 vbz xx av: cc-acp vvb a-acp p-acp n1 cc pn22 vmb vvi pno31 a-acp;
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744
look for him in the Church where he is preached, and ye shall heare of him there;
look for him in the Church where he is preached, and you shall hear of him there;
vvb p-acp pno31 p-acp dt n1 c-crq pns31 vbz vvn, cc pn22 vmb vvi pp-f pno31 a-acp;
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745
look for him by inuocation, by newnesse of life and sanctification, and the holy Ghost will shew him there;
look for him by invocation, by newness of life and sanctification, and the holy Ghost will show him there;
vvb p-acp pno31 p-acp n1, p-acp n1 pp-f n1 cc n1, cc dt j n1 vmb vvi pno31 a-acp;
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746
and when ye haue found him, yee shall go vp to heauen with him, and raigne with him there,
and when you have found him, ye shall go up to heaven with him, and Reign with him there,
cc c-crq pn22 vhb vvd pno31, pn22 vmb vvi a-acp p-acp n1 p-acp pno31, cc vvi p-acp pno31 a-acp,
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747
euen there where Lot now dwels which came out of Sodom; euen there where Abraham dwels, which gaue away Sodom;
even there where Lot now dwells which Come out of Sodom; even there where Abraham dwells, which gave away Sodom;
av a-acp c-crq n1 av vvz r-crq vvd av pp-f np1; av a-acp c-crq np1 vvz, r-crq vvd av np1;
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748
euen there where Angels dwell, which call vs out of Sodom; euen there where Christ dwels, who redeemed vs out of Sodom;
even there where Angels dwell, which call us out of Sodom; even there where christ dwells, who redeemed us out of Sodom;
av a-acp c-crq n2 vvb, r-crq vvb pno12 av pp-f np1; av a-acp c-crq np1 vvz, r-crq vvd pno12 av pp-f np1;
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749
yea euen there where the Father dwelleth in the Sonne, and the Sonne in the Father,
yea even there where the Father dwells in the Son, and the Son in the Father,
uh av a-acp c-crq dt n1 vvz p-acp dt n1, cc dt n1 p-acp dt n1,
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750
and the holie Ghost in both, and we in all.
and the holy Ghost in both, and we in all.
cc dt j n1 p-acp d, cc pns12 p-acp d.
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751
God graunt vs in the meane time so to loath the world, that at the last we may be partakers of that heauenly societie. Amen, Amen. FINIS.
God grant us in the mean time so to loath the world, that At the last we may be partakers of that heavenly society. Amen, Amen. FINIS.
np1 vvb pno12 p-acp dt j n1 av pc-acp vvi dt n1, cst p-acp dt ord pns12 vmb vbi n2 pp-f d j n1. uh-n, uh-n. fw-la.
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