cannot sleepe except he hath done euill his sleepe departeth except he cause some to fall therefore God will punish him on his bed sleepe shall depart from his eyes or if he suffer his eyes to sleepe or his eye-lydes to slumber or the temples of his head to take rest if his senses be tyed vp his sinnes are loose and representing themselues vnto him in most vgly shape doe affright him with hellish and terrible dreames o Esa 57. â—1 there is no peace to the wicked sayth my God the trouble of his minde is not inferiour to the raging of the Ocean Sea A seruant that is wearyed with ouer much worke can fly from his maister and be at rest but a seruant of sinne whither shall he fly he carryes with him a bad conscience whither soeuer he goeth because whither soeuer he goeth he cannot goe from himselfe his friendes doe waite vpon him are within him and are as partes of himselfe when his soule departes from his body his conscience will not depart from his soule nor his sinne from his conscience He that is deepely wrapped in vseries bands can hardely sleep therefore Octauian the Emperour commanded that the pillow of a certaine souldier which died in great dett should be bought for him to whom when answer was made that it was a base pillow and nothing worth buy it notwithstanding saith hee for it hath some vertue in it to cause sleepe that he that was so so much indetted could sleepe vpon it and therefore when cares come vpon me I will lay it vnder my head But what pillow can he quietly rest himselfe vpon who is more intangled in his owne bandes then any can be in the Vsurers he knowes his tongue his handes and all the members of his body are bound to the good abearing he knowes his soule is in body bound with them he knowes he hath broken the good behauiour when by lying and killing and stealing and whoring he hath broken out he feares he shal be taken vpon an execuution that it wil be sayd to him as to the rich man p Luc. 12. 20. they will fetch away thy soule from thee hins ille lachrima now is he wounded at the very heart and strocke in a marueilous great feare of Gods heauy vengeance to be powred out vpon him now is he like q Es 57. 20 the raging Sea that cannot rest whose waters cast vp myre and dirt now is he as a man lying in a portall or neare vnto it who can take no rest for any long season by reason of commers and goers in and out by it or that are still knocking at it to haue it opened his sinne lyeth at the doore of his heart and when the fire of concupiscence hath consumed all the seruants of sinne the senses the will and affections the conscience alone remaineth vnburned and sayth as Iobes messenger r Iob. 1. â—6 I onely am escaped alone to tell thee and if in the beginning his conscience doth not say to him as Peter to Christ Å¿ Mat. 16. 22. looke to thy selfe if it be not as t 1. Sam. 20. 20. Ionathans arrowes shot to giue warning if this light be not borne before him that he doe not stumble vpon iniquitie in the end it will follow him with Hue and cry and when he hath finished his sinne this light shal be borne after him and volens 〈◊〉 hee shall looke vpon it whether hee will or no let him muffle his conscience for a time as u Gen. 38. 15. Thamar muffled her face let it goe meerely like the Winde-mill with the gale of selfe-lâ—king yet at last he shal be sure it will article against him and set before him the things that he hath done Cleopatra Queene of Egypt may sucke out the poyson of Aspes left Augustus Câ—sar should carry her to Rome in token of triumph and so dye sleeping but if Satan triumpheth ouer the wicked who drinke iniquitie like water and haue the poyson of Aspes vnder their lippes they roare and cry like the swine which thinkes hee is neuer taken but to be slaine let them eate and drinke and be merâ—y cheaâ—e themselues as though all the world were their minstrell O how short is this Hillary Tearme or in very deed no Hillary Tearme at all for euen in laughing the heart is sorrowfull though no body knowes where the shooe wringes but he that weares it this their iollity is but dissembled like that of the theefe who may set the best side outward and reuell and sport as though he tooke no thought but he hath a sad remembrance within he hath conscience to accuse him memory to beare witnesse against him reason to iudge and feare to condemne him without a locke on the doore boltes on his legges a brand in his hand and his necke in suspence I deny not but that the best men know their iniquitie and their sinne is euer before them but within a while God doth make them heare of ioy and gladnes that the bones which he had broken might reioyce wickednesse is as x Zac. 5. 8. a talent of lead and the best men are pressed vnder it as a Cart is pressed that is full of sheaues and though no element is burdenous in the proper place of the element for example the water though it might annoy vs otherwise yet would not offend vs with burden though we were in the bottome of it but a small vessell full taken from thence and layd on our shoulders would be heauy so sinne though it seemes not a burden in the will of man wherein the region and element of sinne is yet bring it from it house and home conuent it before reason examine it see the plagues due to it then shall we see the weight of it and say y Psa 38. 4 my sinnes are gone ouer my head and are like a sore burden too heauy for me to beare but though the good man doth thus labour and be heauy loden yet within a while he repaireth to God and z Ioh. 13. 23. with the Disciple whom Iesus loued leaueth as it were in his masters bosome and approcheth to God as a Act. 8. 29. Phillip to the Chariot that he might be eased and is eased by drawing the circumference of Gods promises to the center of his heart Dauid was the sweet singer of Israell yet in his Psalmes we heare many notes which iarre vnpleasantly and are quite out of tune as b Psa 38. 3 there is no rest in my bones by reason of my sinne and c 8. I haue roared for the very disquietnes of my heart but God doth put d Psa 40. 3. a new song in his mouth and there follow notes of a better sound as this e Psa 51. 8 Thou shalt make me heare of ioy and gladnes that the bones which thou hast broken may reioyce f Ion. 2. 4. I am cast away out of thy fight
in royall apparel through the streets of the City and proclaimed before him Thus e Hest 6. 11 shall it be done to the man whom the King will honour so must they much more honour the King whom God doth honour This honour consists not onely in reuerence in regard whereof it was not lawfull so much as to laugh in the Court of the Areopagites and euen the Romaine Censors disgraded a Burgesse for yawning too wide in their presence not onely in allegiance which is as well pledged vnto him by the obligation of an oath as it is due vnto him by bonds of Nature not onely in feare in token of all which three God hath giuen Princes three speciall ensignes of honour f Ps 21. 3. a Crowne of gold for their sublimity for which they must bee reuerenced g Eze. 19. 11. a Scepter of righteousnesse for gouernement for which they must be obeyed a Rō 13. 4 a Sword for vengeance for which they must be feared but especialy it consisteth in seruing him with our goods for his maintenance and with our liues for his defense with our goods for his maintenance and therefore though our Sauior Christ wrought many miracles yet he neuer wrought any about honor or mony but that about tribute b Mat 17. rather then that should goe vndischarged hee commanded a fish to pay it for this cause Christ doth not say date but c Mar. 22. 12. reddite quae sunt Caesaris Caesari and Saint Paul saith d Rō 13. 6 yee pay tribute as though it were a due debt and therefore wee must be willing to discharge it Secondly this honour to the King must shew it selfe in seruing him with our liues for his desense The Bees in their common wealth haue a King whose pallace they frame as faire in shew as strong in substance if they finde him fall they establish him againe in his throne with all duty with all deuotion they garde him continually for feare hee should miscary for loue he should not The people c 2 S. 18. 3 in the second booke of Samuel would not haue the least hurt befall King Dauid and therefore when they went to warre would not suffer him though he were forward in offering himselfe to goe forth with them but they would put their liues in hazard to saue him harmeles This serueth to teach euery subiect to doe the best he can for his Princes safegarde he that is in the place of counsaile by all the waies of wisdome he that is in the seate of iustice by due iust execution of the law he that is in the Priests office by bowing his knees and lifting vp his hands and not onely this but to goe further and say to his King as Peter to Christ d Mat. 26. 35. I will ieoparde my life for thy sake and though I should die with thee yet I will not deny thee Againe this serueth to condemne those who are so farre from putting themselues in ieopardy for their King that they will aduenture their liues to make him away as Brutus and Cassius who slew Caesar in the Senate house as Simon the Monke who first dranke himselfe of the Wassall bowle into which he had conueyed the venome of a toade that he might poyson King Iohn at the Abby of Swinestead This in latter time condemneth the Pope who promised earthly and heauenly recompence to Parry for offering his seruice to kill Queene Elizabeth It condemneth Doctor Allen who taught that Princes might be violently handled deposed from their throne or exposed to danger It condemneth the Iesuites who celebrate them as Martyres who lost their liues in the North for bearing armes against the Queene I conclude therefore this point of honour with that saying of Saint Paul e Rō 13. 1. Let euery soule submit himselfe to the higher powers euery one without respect of persons not euery body but euery soule with respect to a willing minde to higher powers without exception against their qualities which maketh against the priests in Hildebrands time who taught the people that they owe no subiection to euill Kings and though they haue sworne fidelity they must not performe it nor yet be accounted periurers for holding against their King but whatsoeuer they are that beare rule wee must submit our selues their will must bee done aut à nobis aut de nobis of vs or on vs when their lawes agree with Gods then wee must be agents when they are dissonant then wee must bee patients if Kings entring vpon Gods freehold will broach a new Gospell or coyne another Creede they must not bee obeyed therein f Dan 3. 18 Be it knowne vnto thee O King say the three children Sidrah Misach and Abednego that we will not serue thy gods nor worship the golden Image which thou hast set vp He that obeyes a wicked command is as much to blame as he that doth enioyne it yet must we submit our selues to the punishment which shall be laid vpon vs for that we obey not knowing that bad Kings are tempters and we must receiue our tryall with patience An other sort of Fathers to whom honour is due are our elders in yeeres for the Apostle teaching Timothy how hee should behaue himselfe in rebuking all degrees calleth them fathers g 1 T. 5. 1. 2 Exhort an elder as a Father the younger men as Brethren the elder women as Mothers the younger as Sisters This the Prophet Esay noteth to bee a signe of extreame confusion a Esa 3. 5. when the children shall presume against the ancient and the vile against the honourable and there fore b Leu. 19. 32. Moses giues in charge to rise vp before the horehead and honour the person of the old man In token of this honor at Rome the younger sort were wont to leade the elder sort home Magna fuit quondam capitis reuerentia cani Inque suo praetio rugasenilis erat how were they wont to reuerence a man that had ouerliued the taste of his pallat the sight of his eyes the haire of his head the teeth of his gummes on whose forehead was figured the mappe of age in the furrowes of whose face appeared the calenders of death but sape nigrum cor est caput album Some are in their nonage for affections when they are in their dotage for yeares and are such as Plutarch saith of Sardanapalus c 1. Tim. 5. 6. and Paul of a widdow liuing in pleasure they are dead while they liue such as Seneca saith of an old man non ille tam diu vixit sed tam diu fuit as though being altogether vnprofitable hee had out liued himselfe told three or foure-score yeares and then dyed these haue but barely age and therefore but one step vnto honour but if they be like flowers which haue their rootes perfect when themselues are withering if with roses they keepe a sweet sauour though they loose their
desireth but God giueth him not power to eate thereof the body is a seruant let it feele the sweet of it sweat let it haue which is sufficient for quantitie and wholsome for qualitie let a n Ecc. 2. 24 3. 22. man eate and drinke and delight his soule with the profit of his labour and know that there is nothing better then that a man should reioyce in his affaires Againe a man may be a theefe to himselfe in his estate either when he shall foolishly hazard his goods for others as in rash and vnaduised suerty ship or else when he shall prodigally waste them vpon himselfe vpon backe belly or building these three b b b like the daughters of the Horse leach sucke out the very bloud of many a mans substanâ—â— The Prophet Hosee speaking of the destruction that the Assyrans and Babilonians should bring vpon Israell saith o Hos 7. 9. strangers deuour their strength so still strangers deuour mens strength strange apparell strange dyet and strange building impayre many particular mens estates and take their puâ—ses from them strange apparell when a mans attire shall be more worth then himselfe and change of garments shall couer a thred-bare purse strange dyet when frugality is not the purse-bearer and hunger the cooke which assignes the dyet when men haue veluet mouthes and sweet teeth which must be furred with excesse of meate and drinke when making their senses their purueyours and appetite their stewards they draw their goods thorough their throates whose purses may be sayd poore for the great going out while their bellyes may be sayd rich for the great comming in strange building pickes a mans purse making some like the builder in the Gospell who began to build but was not able to make an end others to leaue their houses desolate for they spew out the owner so that they are like the slothfull mans Vineyard p Pro. 24 3. 1 the nettle possesses the pleasant places of their siluer the thorne is in their Tabernacles and grasse groweth at the doores or if they be resident on their houses they keepe but few fires in many chimneyes the smoake comes all out at one hole and though a man may see them a farre of yet they cannot smell them nigh hand bread and beefe is turned into stones the stately roâ—fe the costly parements the curious workemanship hath chased away hospitaliâ—ie robbed the purse and brought it into a consumption not to be recouered Of those which put their hands to their neighbours goods some are notorious theeues as on Shooters hill or in Stangate hole which take vp such purses as fall in the laps for want of sufficient defense some whereof are like the Owle which preyes in the darke who turning the order of Nature vpside downe watch the night and sleepe the day others like the Kite prey in the light both sorts watch for a man and as fowlers take birdes so are they q Hos 6. 9. a snare on Mizpha and a not spred vpon Tabor God to shew that he would not haue any man spoyled of that which was his tooke order that the wife should not marry to a stranger if her first husband dyed childles that if a man had builded an house r Deu. 20. 5 planted a Vineyard betrothed a wife he should not goe to warre till he first had had the vse of them all that the father when he dyed should not giue to one sonne that which of right belongeth to another he should not giue away the inheritance from the first borne though happely he bare more affection to one of his younger sonnes except 6. 7. he had iust cause to doe it as Iacob had who therefore set his eldest sonne Å¿ Deu. 21. 6 Ruben besides the cushion because he went vp to his fathers bed to defile it if God would not suffer the father to dispose of that which was his owne much lesse will he haue on mans goods to be at anothers disposition and therefore when â— Gen. 49. a prigging fellow sayd to Demosthenes who tooke him vp short for fingring that which was none of his own nesciebaâ— quod hâ—â— tuum esset I did not thinke it had been yours Demosthenes well replyed at tuum non esse satis sciebas but thou knewest well enough it was none of thine therfore hand off thou shouldest let it alone neither let any say God commanded the Israelites to rob the Aegyptians for Gods commadement against his lawe is no warrant for any to breake the lawe Besides the common Gailebirds which are limefingred and spoyle them that passe by peaceably as though they returned from the warre there are others which rob men priuily and more closely increase that which is not theirs I will not speake here of the Lawyer who is little better then a theefe if his hand be open to receiue a fee and his mouth be shut when he should speake in his Clyents cause nor yet of the Phisition who is little better then a theefe if of purpose hee keepes his Patient low that he may be still in request nor of the Minister who if he enters not in by the â—oore into the sheepe-fold if he takes the 〈◊〉 and feeds not the flocke is a theefe and a robber I come to those who though they haue no calling can make an occupâ—tion of close theft either in taking from other that which they haue or keeping backe that which they should haue in the first ranke is the vsurer who breeding money of money to the third and fourth generation proues like the butlers boxe which at last drawes all the counters to it The Canon law makes this man a theefe and therefore doth not onely excommunicate him detaine him from the Sacraments deny him buriall but makes his will no will as though his goods were not his owne and therefore when an vsurer asked a prodigall man when hee would leaue spending I will then saith he leaue wasting that which is mine owne when thou doest giue off stealing from others Saint Luke makes this man worse then other sinners when hee saith a Luc. 6. 3â— Sinners lende to sinners to receiue the like but these to receiue more The ancient law of the Romames makes him worse then other theeues therefore whereas it enioyned theeues to râ—store double the vsuâ—er should restore fourefold The Hebrewes make him a biting theefe who gnaweth the debter to the very bones yea the most roothles vsury hath sharpe gummes which bite as sore as an old dogge or an hungry flie and vnder shew of licking whole suckes out the heart bloud and therefore when on a time the bill and bondes of vserers for these men turne their estate into obligations were at Athens all heaped together in the market place and burnt before their faces Alcibiades laughing said he neuer saw a clearer or purer fire There is a spirituall b Mat. 25. vsury God deliuers his talents hee lets out
Periury punished by God and man 168. the periured offensiue to God and man 152. 294. Persecutiō Gods Church persecuted by Tyrants 45. Persecutors cannot hurt the soule 58. Pleasures men addicted to them 311 their end bitter 268. Pledges what must be taken and from whom 284. Pope his reuenewes great in England 10. taken away 10 17. his power 12. assoileth subiects of obedience 11. 170. rewardeth traitors 211. buildeth a Stewes 269. a woman Pope 12. Pouerty a fruit of idlenes 182. and whoredome 266. to be content with pouerty 288. Powre of God vniuersal 11 to him nothing impossible 61 65. the deniers of it profane his name 161 Prayer must be priuate and publike 119. importunate 250. both with heart and tongue 71. not to be made to images 98. nor Saints 102. Preaching God maketh it profitable 65. Funerall Sermons must be without flattery 107. Presumption abaseth Gods mercy 161. Prodigality spends all 38 130. Profit all seeke their owne 311. common more to be respected then priuate 257. 278. not to be vnlawfully gotten 286. Promise Gods promise of temporall blessings conditionall 26. 225. God is true in his promises 60. 233. so is an honest man 145. Prosperity hath no perpetuity 23. makes vs forget God 33. Prouidence God hath a prouident care ouer all his creatures 60. they which deny it profane Gods name 161. Punishment differēce betwixt Gods punishing the good and the bad 23. R Reading in reading passe by that which maketh passage to sin 272 Recreation lawfull 40. the bounds of it 40. 287. Redemption wrought by the bloud of Christ 101. the worke of redemption greater then of creation 186. Religion men will hardly alter their religion 43. persecution causeth alteration 44. not dispensed with by good Princes 209. Reliques of Saints abused to idolatry 84. a relique sunday kept in their honour 84. and other holydaies 110. not to be honoured 109. Reproach feare of it hinders the performance of duty 50 67. Restitution goods ill gotten must be restored 289. to whom restitution must be made 290. when in what measure 291. Reuenge our nature subiect to reuenge 253. Riches not set our hearts on them 38. not be proud of them 235. no contentation in them if wrongfully gotten 289. ill gotten ill spent 130. Rumors not to be feared 50. S Sabbaoth therein rest from worke of our calling 173. 109. from sin 175. Psalmes for the Sabbaoth 176. the day altered and why 186. Sacriledge in Patrones 275. in profaning the Sabbaoth 185. Saints cannot helpe vs 100. to be worshipped 102. orpraied vnto ibid. Satan his malice 71. combating with Christ 249. fitting his temptation to euery mans humour 8. Scripture some more excellent then other 2 concealed 9 156. dispensed withall by the Pope 10. by the Pharisees 199. ill applied 12. 159. derided 155. altered 156. wrested 158. our tongues must talke of it 165. not prattle of it 152. may haue a double sense 159. Seruants to be respected in sicknesse 203. 312. their duties 203. 313 Gods iudgement vpon an vntrusty seruant 204. Seruice of God God must appoint the manner of it 91. Sicknes man subiect to diuers diseases 257. must vse meanes to recouer 64. 228. but not rely on the meanes 64. places infectious to be auoided 228. Sinne man hath a beloued sin 7. it reigneth in vs by nature 31. is subdued by grace ibid. men hide it 66. extenuate it 147. haue secret sins 66. 138. 306. crying sins 238. 285. will be discouered 99. restrained by feare 127. shrowded vnder vertues habit 270. to be stopt at entrance 305 309. sin in omission of good 117 163. sin originall man borne in it 128. Mary said to bee without it 105. God may in iustice punish it 128. Slander not to slāder 292. the slanderer robs a man of his good name 298. to be rebuked 221 302. Sorcery Gods word not to be abused to sorcery 154. nor his name 160 Subiects tender ouer their Kings life 211. to pay tribute ibid. Temple not to be profaned 185 189 to be visited 177. come to it to profit 217. tary in it till seruice be ended 177. Thanks for deliuerance from trouble 27. 30. from spirituall enemies 32. for rooting out superstition 18. for all blessings 236. Theft forbidden 275. 280. bred of idlenes 182. most punished in the rich 259. what Lawyer Phisition and Minister guilty of it 280 Time not to be neglected 231. Tithes must be paid 219. 277. theft to withold them 185. Tradition added to scripture 156. Treason gunpouder most detestable 30. not to be cōmitted with hand or heart 170. Traitors punished 30. Tyrants their cruelty 19. their will is a law 65. V Vsurers theeues 281. their arguments answered 282. to whom a man may let to vse 281. how God may be said an vsurer ibid. W Warre lawfull 251. meanes must be vsed in warre 63. yet not reliedon 61. valour in warre 222. Duels vnlawfull se Combate Will and Testaments to be fulfilled 149. vsurers will no will 281. bad Executors 285. trusty Executors 149. Witnes must testifie a truth 294. false witnes a murtherer 292. Wiues their loue to their husbands 265. 241. must giue no occasion of suspition 126. a bad wife a great punishment 126. 314. against community of wifes 216. 362. Words the tongue bound to the good abearing 143. 253. 272. must not run before the witte 169. Works good works must be well done 1 4. 290. our best haue imperfections 137. 306. God accepteth our willingnes 139. The Works of God to be deeply considered 162. are wrapped vp in three large volumes 167. Z Zeale and knowledge must goe together 80. must be shewed when God is dishonoured 253. Errata fol. 17 lin 24 for distinguishing Read disguising f 18 l 31 for wine R Egipt f 40 l 4 for salue R sale fol 41 l 22 for saue R seeme fol 42 l 34 for shew holy R their belly f 65 l 19 for Cipher R Ciser f 90 l 24 marg for Iohn 4 R 2 f 148 l 15 for Children R choler l 30 for but R for f 206 l 26 for both sometime R lothsomly f 219 l 8 for praying R paying f 220 l 36 for lynes R limmes f 232 l 24 for vse R loose f 278 l 11 for lines R limmes f 311 l 3 for his R her f 313 l 6 for him R time l 22 for Elizabeth R Elias f 180 l 36 for honesty R honour f 45 l 25 put in birds f 89 l 18 put in He leaue out in fol. 26 lin 3. he stingeth yet more f 27 l 24 that therefore she did aske him f 55 l 18 in body f 250 l 14 him f 255 l 32 looke for an answerne THE PREFACE vpon the ten Commandements IN the first age of the world from Adam to Moses men had no other guide to conduct them for the carriage of their liues then the Law of Nature which Saint Paul calleth a Rom. 2. 1◠a Law written in the heart and others ius gentium
to offer to God for escaping the danger of the floud for his mercy comming inter pontem fontem betwixt the bridge and the brooke inter gladium ingulum betwixt the knife and the throate when Abraham lifted vp his hand to haue killed his sonne for escaping the cruelty of Pharaoh when they were brought out of the land of Ham and once a yeere and that was in september g Leu. 23. 42. the Israelits must dwell in tents seuen daies that they might better remember their preseruation in the wildernesse But the Prophet Mulachie may charge vs as well as hee did the Iewes both with the forgetfulnesse of our owne sinnes for they said h Mar. 1. 6. 2. 17. 3. 8. 13. Wherein haue wee blasphemed thee i Wherein haue wee wearied thee k Wherein haue wee spoyled thee l What haue wee spoken against thee as also of Gods blessings for they said m Mal. 1. 2. Wherein hast thou loued vs Wee are like Lâ—ts daughters who quickly put out of their mind as well their owne deliuerance as the destruction of Sodome and when they were gone with their father from Zoar to the mountaine n Gen. 19. 33. committed such incest as they might seeme to haue beene carried to a land where all things were forgotten In this wee resemble Abraham who said the second time of his wife o GeÌ„ 20. 2. shee was his sister as though hee neuer remembred Gods former punishent vpon Pharaoh or his owne deliuerance from danger Surely saith Iacob God is in p Gen. 28. 16. this place and I was not aware and God is among vs and many times takes away his hand from vs whereas hee did hold our noses to the grind-stone and wee are not aware we thinke not of it in extremities wee vow and promise faire but being deliuered wee forget the griefe of our misery and comfort of our deliuerance Gods blessings goe round about earthly men and they are no more moued then the earth which hath the circumference carried about it and it selfe standeth still giue mee leaue to instance in two particular deliuerances one of the body another of the soule first from the gunpouder treason though a match should haue gone to the working of it yet a treason matchlesse for example for it is of the first impression neuer before seene or allowed nameles for vglynes or at least it hath no name adaquatum sufficient to expresse it the name of Legion comes nearest to it q Mar. 5. 9. it had in it so many murderous spirits which cared not though their friends did fall so as their foes might dye withall Which regarded not either safety of the King or of the Countrey of the Queene or of the Prince but would haue swept away both Moses and Aaron Prelate and Potentate Priest and people high and low one with another haue killed the young ones with the damme and haue made Acheldama a field of bloud both of Church and common wealth But when the proud did thus rise vp against vs and the assemblies of wicked men did seeke after our soules r 2 Cor. 1. 9. 10. when wee receiued as the Apostle speaketh of his owne dangers the sentence of death then God who raiseth the dead deliuered vs from so great a death kept all our bones that not one of them was broken he to whom the shieldes of the world belong couered vs and with his fauour compassed vs as with a shield he who standeth about his people as the mountaines stand about Ierusalem deliuered our soules from the lowest graue as for those traytors which willingly drew to sinne against their will were drawne to payne God was terrible out of his holy places they did drinke of the wrath of the King and of the the state which brought them to naught as the rockes repell breake and consume into froath the boysterous waues which beate against them conantia frangere frangunt so let thine enemies perish O Lord but they that loue thy name let them be as the Sunne when it riseth in its might and let the land haue peace Nestâ—rs yeares As Iob spake of his words so say I of this great worke of â— Iob. 19. 24. God in preseruing vs Oh that it were written oh that it were written euen in a booke and grauen with an yron pen in leade or in stone for euer that it might be a signe vnto vs vpon our hands and a remembrance betweene our eyes that it might be bound vpon the heart and goe downe into the bowels of the belly but it is almost forgotten as a dead man out of minde buryed in obliuion as Christ was buryed in the earth and in very deede we deale with all our preseruations They are so many as Salomon did with the brasse of the Temple t 2 King 7. 47. it was so much he weighed it not but if Moses will haue the u Ex. 12. 42. Israelites keepe the night holy in which they were brought out of Aegipt and bids them x Ex. 13. 3. remember that day in which they came out of the house of bondage then remember and keepe holy the day of this deliuerance and say This is the day which the Lord hath made we will reioyce and be glad in it If you be silent rowse vp one another with the fower lepers which being deliuered from death when they were in the middest of it y 2. Kin. 7 9 sayd one to another this is a day of good tydings we doe not well to hold our peace Come to the deliuerance of the soule from the tyranny of Satan the thraldome of finne and the very gulfe of hell for the diuell is a Pharaoh the world is an Aegypt subiection to Satan is a bondage but Christ is our Moses who hauing conquered sinne death and hell hath wrought our deliuerance z 1. Sam. 17 34. when Dauid the youngest sonne of Iesse kept sheepe there came a Lyou and a Beare and tooke a sheepe out of the flocke but he went out after them slue them both and tooke away the sheepe though they rose against him our Sauiour Christ not the youngest but a Rom. 8. 29. first begotten of his brethren is the true shepheard who watcheth ouer his flocke b Luc 2. 8. like the shepheard of Bethlem there came a Loyn c 1. Pet. 5. 8. that roaring Lyon which goeth about seeking to deuour vs and a Bears d Pro. 28. 15. like that hungry beare in the Prouerbes of Salomon and e Dan. 7. 5. like that beare in Daniels vision which deuoured much flesh and tooke not one sheepe but the whole flocke but the shepheard following tooke them out of his mouth As for the bondage and thraldome of sinne by nature it reigneth in our mortall bodyes it hath gotten such a iurisdiction ouer vs as Iulius Caesar had ouer the Senate Perpetuam dictaturam we obey it in the lusts thereof
and fall from sinne to finne as Gally slaues fall to rowing when they are fast chayned but God who is aboue Nature rescueth vs from our oppressors and wee that weâ—e seruants vnto sinne getting the maistry breake the yoake of iniquitie from our necke we breake it bandes a sunder and cast away it cordes from vs we withdraw our mindes from the yoke and bondage of those naturall perturbations that are in vs God hath set our feete at large and hauing broken the bounds of our yoke made vs goe vpright sauing hauing been long vsed to fetters wee halt a little after they are taken from vs and though wee beare about in our bodies the remnants of sinne yet sinne doth not domineire it is not so insolent against the spirit as it was nor keepes it vnder with so strong a hand f Gen. 16. 5. 6. nor with the seruant Hagar any longer set it foote in the necke of her-mistresse but is beaten out of doores when shee begins to ouer-rule g Mat. 8. 9. wee are Centurions ouer our affections and in all the regenerate that is true h Gen. 25. 23. the elder shall serue the younger for the flesh is subiect to grace though it pricketh it is not vnto death it doth not grow cankerous it is not like the stinging of an Aspe which let Art or Nature diuise what plaisters it can to helpe it is incurable for Christ hauing blunted the sting it cannot enter into the inward parts of the soule to destroy it i 1 Sam. 18 6. If the daughters of Ierusalem when Dauid returned from the warre and the slaughter of the Philistine came out singing and dancing in token of ioy and thankesgiuing for the victory then let all true Christians what little reckoning soeuer they haue heretofore made of freedome from spirituall enemies from their heart tell forth their deliuerance and say with Paul k 1 Cor. 15 57. thankes bee to God which hath giuen vs victory through Iesus Chist our Lord and no sooner mention with Paul their deliuerance from this present euill world and corrupt life without Christ but presently breaking out into the praise of God say with him l Gal. 1. 4. 5 to him bee glory for euer and euer Amen Lastly one vse more that God will haue the Israelites make of their deliuerance is this to learne thereby to serue him and be stirred vp to the obedience of his Law when Ioshua had distilled this and other blessings of God vpon his people the Quintessence that he wringeth out is this m Ios 24. 14. ver 17. 18. Feare the Lord and serue him and in consideration of this freedome they giue their honest words to serue the Lord and keeping touch are men of their words all the daies of Ioshua and all the daies of the Elders that ouerliued Ioshua The note is this The more God doth free vs from misery the more wee should submit our selues to his will but it fareth with vs as with the snake who being frozen lyeth quiet and still but waxing warme stirreth and stingeth Pharaoh so long as hee is vnder the crosse will not haue Israell vnder his rodde but promiseth their departure but farewell paine farewell promise deliuerance makes him forget what punishment promised n 2 King 8 8. Benhadad King of Aram in his sicknesse commanded Elysha the Prophet to be honoured o 2 King 6. 13. whom in his health he would haue killed what was the cause that p Ier. 48. 11 Moab was setled on the lees of their sinnes but this they liued at rest and were not powred like other nations from vessell to vessell The Moone the fuller it is the further it is remoued from the Sun The tree is neuer so much subiect to hurtfull winds as when it blossometh Segetem nimia sternit vbertas Rami onere pramuntur too much rancknes makes corne lye downe boughes are broken with their owne burden The horse too well cherished doth often cast his rider q Hos 13. 6 as in their pastures so was Israell filled and when they were filled their heart was exalted and r Deut. 32. 15. when he waxed fat he spurned with his heele when hee was fat and grosse and laden with fatnesse hee forsooke God that made him and regarded not the strong God of his saluation when Nebucaduezar Å¿ Deut. 4. 31. had been bound seuen yeers prentise to the crosse he knew from whom his Kingdome came and honoured him that liueth for euer in a word aduersity can teach vs more of God and our selues in one weeke then we can learn of prosperity all our life long Man cannot manage a prosperous estate but if he be of great power he forgets God if he abounds in pleasure he forgets himselfe whereas God would haue our freedome from affliction to be a hand to lead vs and a foot to carry vs to the remembrance of him and obedience to his law that we might say now thou hast set vs at liberty we will run the way of thy commandements and now thou hast set our feet in a large roome as it is in Michas t Mic. 4. 5. we will walke in the name of the Lord our God for euer and euer If Israell must u GeÌ„ 5. 22. like Henoh walke with God conforme themselues to the obedience of his law and x GeÌ„ 6. 22. like Noah doe according to all that he commandeth euen so doe because hee deliuered them from â—ondage which was grieuous to the body then must wee entertaine obedience determine to keepe his word and by obseruing his will get him honour because he hath redeemed vs by Christ from the bondage of sin which was grieuoâ—s to the soule which went ouer our heads and was like a sore burden too heauy for vs to beare This as Saint Paul writeth to Titus y Tit. 2. 12. must teach vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world this as z Luc. 1. 74 it is in the song of Zachary was the end of our redemption that wee should serue God without feare in holinesse and righteousnesse all the daies of our life AN EXPOSITION Of the ten Commandements COncerning the tenne Commandements this is generall to them all euery one hath an Iniunction and a Prohibition that which enioyneth vs to any vertue forbiddeth the contrary vice that which forbiddeth any vice enioyneth the contrary vertue The first fiue haue speciall reasons annexed to them to bind vs to obedience the first foure make the first Table and comprehend that duty wee owe vnto God of which The first Commandement containeth the inward worship of God in these words Exod. 20. 3. Thou shalt haue no other Gods before mee The Iniunction Thou shalt haue one God The Prohibition Thou shalt haue but one THe reason in these words Before mee as if the Lord should say the seruice which I will and
then thy belly to pamper it or Secondly more then thy life to saue it Wee are detters to the flesh to prouide things necessarie i Rom. 8. 12 for it but not to liue after it k Mat. 6. 34 He that will not haue vs carefull will not haue vs carelesse It is a vertue to haue a care of the body their is one extreame in defect when pinching and sparing l Col. 2. 23. we haue it in no estimation to satisfie the neede thereof an other in excesse when m Rom. 13. 14. we make prouision for the flesh to satisfie the lust of it On the one side we must not so weaken our bodyes that we become vnprofitable and not able to doe seruice in Church or common-wealth on the other side not so pamper our paunches not so barrell vp Gods Creatures in our bellyes not so mast our selues like Hogges of Epicures heard that we may saue to doe seruice onely to our bellyes On the one side we must not be caught vp in a whirlepoole touch not tast not nor on the other side sincke in a quickesand n 1 Cor. 15. 32. let vs eate and drinke for to morrow we shall die on the on side we must prouide that our teeth be not cleane and white for want of foode on the other side take heede they be not furred with excesse This flesh of ours is ill inclined keepe it vnder that it may be obedient to the spirit abstinence is a certaine brime and pickle to preserue it that wormes and stench doe not breede in it but pinch it not to much for then we wrong the body glut it not to much for then we pine the soule In a word if our kitchin be our shrine if our cooke be our Priest if our Table be our Alter o Phil. 3. 19. if our belley be our god as the Apostle speaketh then transgresse we this Commandement which forbiddeth vs to haue any more then one god This serueth to reprooue those which make their belly an Idoll which by nature is a place of excrements The bruit beasts take onely that foode which Nature requireth for their maintenance euen the Lyon which of all beastes is most rauenous and greedy of prey whose appetite cannot be stanched without great superfluitie of nourishment contents himselfe for two or three dayes after he hath once satisfied himselfe to blame were the Agrigentines who builded as though they should liue euer did eate as though they should euer dye to blame was Philoxenus who as Catullus wished all his body were nose that he might spend all his time in sweete smelles wished he had a necke as long as a Crane that he might take more delight in meates and drinkes to blame was that monster of the world Heliogabolus who was serued at one supper with 60. Ostriches and neuer serued two dayes with one kinde of meate who neare the sea neuer vsed fish far from the sea nothing but fish to blame are all Epicures whose senses are their guides and Purueyors whose appetites are their stewardes who stuffe themselues like wooll-packes who whereas they should bee like Antes and Bees the wisest creatures and abound rather in pectore vbi est animus quam in ventre vbi est stercus resemble Philopoemenes Army which had neither head nor feete but whole belley and being like the Locusts which hath but one gutt haue al their body in belly whose bellyes may be sayd rich for they haue great comminges in whose throates are open Sepulchers for the fat morsells and gobbets which they â—ury in their stomackes more then nature requireth doe there rotte putrifie and stinke as dead carcases in the graue who making but one meale a day begin early in the morning and holde out till late in the night who cramme their bellyes and fat themselues like boares till they be brawned and haue as Elyphaz speaketh p Iob. 15. 2â— collopes in their flankes If the Pagans were to blame which made them gods of Siluer gods of Golde gods of Marble then how blame-worthy are they which hauing a greedy gutt a sweete tooth and veluet mouth make their best beloued god shew holy sacrifising vnto it whatsoeuer they can rap and rend and whereas they should be filled with the Holy Ghost farce their bodyes though they starue their soules and if they follow Christ they doe it as they in the Gospell q Ioh. 6. 26. more for loaues then for loue Or loue God Plus quam te more then thy life Our liues are neare and deare vnto vs herein the diuell who was a lyer from the beginning sayd truely r Iob. 6. 26 skin for skin and all that a man hath will be giue for his life though the desperate man many times weary out his life dyes a dogges death making his own hands his executioners though better men then he lying sicke vpon their bed in extremity of their payne haue intreated death to release them though some malefactors laughing on their hangman iest away their last breath yet naturally we shrinke at the thought of dissolued and would turne our backes when death shewes vs his face The Papists in time of ignorance were content to be at cost to set vp Idolatry happely with the Å¿ Ex. 32. 3. Israelites they would not spare their earings and t 1 Kin. 18. 19. with Iezabell would harbour a crue of trencher Chaplaynes for the seruice of Baall againe in their blinde zeale would macerate their bodyes whipp themselues goe in sackcloath and fast till they were as hungry as a Church-mouse but I neuer read of any that went so farre as the Prophets of Baall u 1 Kin. 18. 28. to cut themselues with Knâ—ues and Launces till the bloud gusht out vpon them but yet more then that vt serues vitam ferrum patieris et ignem Men will be content to be launced yea and seared to for the preseruarion of their liues bondage is bitter x Ex. 2. 23. the childreÌ„ of Israell sighed cryed made a mone for their seruitude but when they thought their freedome would cost them their liues in the wildernes they wish they had endured it the Gibeâ—nites thinke they haue great fauour shewed them of the Israelites if they spare their liues though they make them bondmen y Ios 9. 23. hewers of wood and drawers of water for the house of the Lord for the vse of the Tabernacle and Temple when it should be builded A man is hardly brought to alter his religion he maketh such a league with it as Elisha with Elyas x 2 Kin. 2. 2 I will not leaue thee he will not reele from faith to faith like a drunken man from post to piller or as an vnskilfull builder misliking his owne doings he will not be still pulling downe that he is still setting vp on the one side Constantine will not consent to haue images though therefore his mother Irene takes him
therefore called them i Ier. 44. 17 the Queene of heauen and burnt incense vnto her and powred out drinke offerings vnto her supposing plenty and scarsity health and sicknesse weale and woe came by her so doe the superstitious in our times following Astrologers which are as Oecolampadius saith the greatest of all Impostors an Impostor is a Coniurer Iuggler or cony-catcher worships these heauenly bodyes supposing mankinde is ruled by them and therefore when they fall sicke the starres are their counsellers they take their Calender if they finde it an euill day when their sicknesse began their soule is powred out vpon them they perswade themselues that they shall not onely bee weakened and sore broken that their health shall passe away as a cloud but that they shall goe the way of all the earth that the graue shall be their house and they shall make their bed in the darke and the worme shall feele their sweetnesse and therefore making their wils take their leaue of all the world but if it bee a good day they doubt not but all sicknesse shal be taken away from them health shall bee vnto their nauell and marow to their bones that their flesh shall bee as fresh as a childs and returne as in the daies of their youth But the Prophet Esay derideth such as these are saying k Esay 47. 13. Let now the Astrologers the Starre-gasers and Prognosticators stand vp and saue thee not that he condemneth Astronomy for it is good to know the course of the heauens the rising and setting of the starres l GeÌ„ 1. 14 which God appointed to giue light and to make difference of times and seasons but vtterly disliketh Astrology whereby men will vndertake to know things which are to come and attribute the operation in the elements to the starres which belongeth to God who made the starres m Ps 147. 4 and calleth them all by their names which serueth to no vse but to delude the people and contrary to this commandement to bring them from depending onely on God Wee must not feare this feare and as our Sauiour Christ dehorting vs from carking care saith n Mat. 6. 31 32. take no thought saying what shall wee eate or what shall we drinke or wherewith shall we bee clothed vsing this argument after all these things doe the Gentiles seeke so the Lord in the prophecy of Ieremy by the like reason dehorteth from this feare saying o Ier. 10. 2. Learne not the way of the heathen and be not affraid for the signes of heauen though the heathen be afraid of such Moreouer the wicked feare rumors when it was noysed that there was borne Iesus King of the Iewes p Mat. 2. 2. 3. King Herod was troubled and all Ierusalem with him their hearts were moued as the trees of the forest by the winde rottennesse entred into their bones and they trembled in themselues so q Es 7. 2. when it was told the house of Dauid that Aram was ioyned with Ephraim the soule of the King and his people was pressed downe feare and trembling did come vpon them an horrible feare did couer them God hateth this feare and therefore will haue his people r Ier. 51. 46 goe out of the midst of Babell lest their hearts should faint and they feare the rumor should be heard in the land concerning the taking of Babell for the newes came the first yeere the siege came the second yeere and it was taken in the third and Å¿ Ps 112. 7. a good man will not bee afraid of any euill tidings for his heart is fixed and beleeueth in the Lord he is well grounded and therefore like Mount Sion he cannot bee remoued but standeth fast for euer the feare of God doth ballance his heart and therefore hee floateth steadily blowe what winde it will he sailes to the porte A fourth feare disliked is feare of disgrace which many times maketh not onely the wicked but euen good men backward in performing their duty this was one cause why Ionas was vnwilling to go to Niniuâ—h and preach vnto it the preaching that God bad him t Ion. 3. 3. Yet forty daies and Niniuâ—h shal be â—uerthrowne for he did not onely despaire of successe being out of hope that the children of Ashur would turne to the Lord when the children of Israell would not repent but feare of reproch did trouble him more when considering there was in God u Ion. 4. 2. great kindnesse and x Ps 63. 3. louing kindnesse which simples compounded make great louing kindnesse in God considering he was not onely of long suffering before hee inflicteth punishment but penitent in the stay and intermission of it hee thought he should be counted a false prophet that would bee a reprofe vnto him he should bee a prouerbe and a common talke among the people and therefore flyeth to Tarshis saying in effect with Moses y Ex. 4. 13. sende by the hand of him whom thou shouldest send This feare of disgrace began to worke vpon Paul when God called him to preach to the Gentiles z Act. 22. 1â— They know saith he that I prisoned and beate in eâ—ery Synagogue them that beleeued in thee now if I shall preach thee whom before I persecuted what will they say they will say that I weaue and vnweaue like Penelope being as variable in my practises as Proteus in hâ—s shapes set vp one day to pull downe another that I am changed as the Moon which neuer viewes vs twice with the same face thus because he would not suffer contempt he seeketh couert would stop Gods mouth vpon good termes alleadging a plea to put off the office which he was to execute To come to our selues I am perswaded that among vs many papists on the left hand many schismatikes on the right hand betwixt which two the Church liturgy of the Church is crucified a Mat. 2â— 38. as our Sauior Christ between the two malefactors would be brought to the tabernacles of peace and follow the truth in loue where it not for this that they thinke they should bee a reproach vnto their neighbours a scorne and derision to them that are round about them haue I been thus long a Recusant thinkes some Papists haue I thus many yeeres held these and these opinions and shall I now staine my cheeks with the blushes of recantation and not second my beginnings with sutable proceedings shall a Retraxit be entred against me as against the person plaintife when he commeth into the court where his plea is and saith he will not proceede what will men say they will say that I am a wauering weathercoke a reede shaken to and fro with the winde that I am so light that I had need to haue lead tyed to my heeles lest euery wind should blow me away that I ebbe and flow that I haue one mind sitting another standing in a word this fact of mine will
saith Ionas here g Act. 20. 9 with Eutychus you may take him vp dead but I will looke againe toward thy holy Temple here you may see him with h Gen. 45. 27. Iacob to reuiue i Luc. 7. 15 with the young man to sit vp and speake k Mat. 9. 7. with the palsey man to arise walke l Rom. 7. 24. O wretched man that I am sayth Paul herein consideration of his infirmitie setting vp sayles of discomfort hee is ready to runne vpon dangerous shelues but I thanke God thorough Iesus Christ our Lord this is a breath of faith which comming stopes his course and standing as a rudder in the sentence turnes it quite another way but as for the vngodly it is not so with them when they hit vpon discord they neuer fall into a good concord when they fall they fall away Prolapsi id est prosus lapsi they fall like the Elephant who being downe riseth not againe m 1. Sam. 4. 18. they fall backward with Heli and can haue no helpe of their hands in a word this feare and terrour of conscience in the godly lasteth but for a time and they are deliuered from it in the wicked it abideth alwayes and they are deuoured by it to the one God giues the thred of grace to bring them out of the laberinth of a troubled mind the sense of sinne sendes the other headlong n Mat. 8. 32 as the diuels the heard of swyne to the lake of disperation feare in the one o Psa 114. 3. like Iorden is driuen backe in the other like p 2. Kin. 5. 27. the leprosie of Gehezi it cleaâ—eth fast for euer of all feares feare not this feare it is most opposite to the true feare of God which this Commandement requireth Lastly the wicked feare death and that because they neuer feared God in their life they carnally feare to dye they hellishly feare to be dead the intollerable payne in the very act of dissolution causeth the first the conceit that they shal be euer dying causeth the second A good man lookes death in the face and goeth out couragiously to meete it with a smile and taking it by the hand before it taketh him doth at once welcome and contemne it he knoweth that q 1. Cor. 15 56. the sting of death is sinne and that Christ hauing pulled it out calles it droane to it face r 1. Cor. 15 55. O death where is thy sting and therefore he is like the Swan which by a naturall instinct finisheth his life with ioy and singing vbi fata vocant vdis abiectus in herbis Ad vada Maandri concinit albus olor but to the wicked it is a death to thinke vpon death when they consider on the one side what euill they haue done and on the other side what euill they shall suffer on the one side what bad stewards they haue been on the other side what reckoning they shall make at the audit they cry loath to depart and are still willing like slaues to be chained to their gallyes and are as vnwilling to goe out of life as Å¿ Gen. 19. 16. Lâ—t out of Sodom and and are pulled from the earth with more violence then t 1. Kin. 2. 28. Ioab from the hornes of the Alter But if the feare of God possesseth our hearts then are wee voyde and empty of this and all other base feares according to the admonition of Esay u Esa 8. 12 wee feare not the feare of the wicked And secondly wee feare not the wicked men themselues according to that of our Sauiour Christ x Mat. 10. 28. feare not them that kill the body Iustinus Martyre sayd the persecutors could only kil they could not ill much like that of Petus concerning Nero occidere me potest lâ—dere vero non potest they haue no more power ouer the soule then Satan had ouer Iobs and can hurt the soule no more then he which cutteth a garment hurteth the body for the body is the garment of the soule Iacob y Gen. 31. 3 when God bids him leaue Padan Aram and goe againe to Isaac his father in the land of Canaan hath a wolfe by the eares which he can neither hold nor let goe without danger if he disobeyes he hath God against him if he obeyes his brother Esau comes against him but the feare of God as the stronger yron driues out the feare of man as the weaker nayâ—e Gods Commandement is of more force to make him obey then present perill to make him afrayd he feareth God more then man whose life is in his breath whose breath is in his nosthriles Saint Laurence feared not his persecutors who speake to the Emperour who caused him to bee tormented on a fiery gridyron on this wise This side is now rosted enough turne vp O tyrant great Assay whither rosted or raw thou thinkest better meate Apollonia feared not her persecutors who for confessing the faith of Christ had all her teeth pulled out of her head Herevpon I suppose it came that Apolline was the Saint for the Tooth-ach when the Tyrant threatned to burne her except she would blaspheame Christ she breaking from the Officers willingly leapt into the fire I commend her constant courage but set no Rosemary branch vpon her fact for when our Saui our Christ sayth to Peter z Ioh. 21. 18. another shall binde thee and leade thee whither thou wouldest not he teacheth that wee must suffer of another not of our selues we must not lay violent handes by no meanes vpon our owne bodyes In latter times Latimer feared not his persecutors for timâ—r addidit alas feare would force flight But he hauing forewarning six houres before that a Pursiuant was comming downe to call him vp to London there after examination to be clapt in the Towre and condemned was so far from flying that in that time he prouided himselfe that he might be ready to ride with the Messenger all these knew that if they be blessed that dye in the Lord then much more blessed are they that dye in the Lord and for the Lord they knew that Christ did forsake his father heauen and all to come vnto them they would forsake their friends earth al to come vnto him Their enemies being more weary in tormenting them then they of the torments which seemed more harsh to the beholders then to themselues who did endure them they were not afraid though ten thousand of people did beset them round about who could but kill the body but they feared him who hauing killed the body was able to cast both body and soule into hell according to the charge which Christ giueth a Luc. 12. 5. feare him which he doubleth yea I say vnto you feare him hammering vpon vs againe and againe because nay les the oftener they are smitten the deeper they peirce The last thing required by this commandement
Arithmethick Their cunning workemanship may beguile men as pigeons were beguiled by the counterfeit and flew to pigeons painted in the shop as birds were beguiled by Zeuxis painted grapes as Zeuxis himselfe was beguiled by Parrhasius painted sheet The God of heauē seeth without eyes heareth without eares walketh without feet speaketh without mouth but the gods of d Ps 115. ◠the heathen haue eyes and see not eares and heare not feet and walke not neither speake they thorough their throate and as the painter may paint a flowre with fresh colour but not with sweet sauour with this motto no further then colours so the Caruer may draw out an image but not make it draw in the breath with this motto no further then fashion But such was the cunning of the craftests men the craft of the Priests the simplicity of the people that men did thinke they did see did heare did goe did speake and therefore in Elyas time e 1 King 18 26. they called on the name of Baal saying O Baal heare vs and cryed loude as though he had slept and must bee awaked And in the time of King Henry the eight when these idolatrous stocks were broken in peeces the false iuglings were found out and the engines espied which made their eies to open and role about and other parts of their bodie to stirre Oh but they bee lay mens books and where as the Bible to them that cannot reade is as a sealed letter images be letters patents they lie open to euery one are written in folio that standing a farre off they may reade they are great capitall letters that running men may reade God and the very sight of them doth stirre vp a maruailous deuotion in men women and children Indeed this was the cause why Gregory the first condemning their adoration yet allowed their presence in Churches tanquam essent memoracula rudium literae as though in them dumbe lectures were read vnto the people and they might spell God in them And more then so Concilium Cenonense agreed on this that we might learne more in a short while by an image then by long study and trauaile in the Scriptures but against these I oppose Ionas and Habakuk as of greater authority of which Ionas saith f Ion. 4. 8. They are lying vanities not onely for that they proceed from the father of lies but for that as Habakuck saith g Hab. 2. 18 they teach lies teaching vs to take the creature for the Creator a thing of nothing for that which is infinite teaching vs to hope where nothing is to be expected But Idolators grace their Idols with glorious titles as to say to one h Esay 44. 17. Thou art my God i Es 41. 29. whereas it is nothing but wind and confusion to another thou art my helper whereas there is no helpe in it whereas they are all such gods as Virgill saith Aeneas brought from Troy which hee calleth vanquisht victosque Penates But let it be granted that images are lay-mens bookes yet because they are not allowed but prohibited who dare print them for the seruice of God or who dare keepe them contrary to Proclamation and not rather say of them as Iudah of Thamar k Gen. 38. 24. bring ye her forth and let her bee burnt Let God himselfe appointe how he will be serued let it be mans part to be ruled by his direction I reade of a great man I thinke it was Manlius who sending his sonne to warre against his enemy gaue him a commission by vertue whereof hee was charged what to doe when and where to set vpon the enemy but the sonne espying aduantage as he thought and seeing hope of conquest if he did borrow a point of the commission was bold to follow his owne course and indeed got the victory but returning home and expecting great commendation after his cause was decided at Rome he was put to execution I may erre in some circumstance for want of memory but I know this is the substance of the story now our life is a war-faring vpon earth three mighty campes enuiron vs the World the Flesh and the Infernall forces if the Greekes bee gone there is a Sinon within that will betray them the place God hath set downe a law and prescribed vs how wee shall fight and vnder whose colours he will be our Generall wee must fight vnder his banner to serue vnder him in Baptisme we tooke our presse-mony if now we seeke many inuentions and follow other colours though they bee such as in our opinion might helpe vs to the obtaining of the victory yet are we punishable for breach of obedience God will not allow these bookes no not for lay-men he allows no other books but the golden booke of grace l Ioh. 5. 39 Search the Scriptures for they are they which testifie of mee and the godly booke of Nature which is bound vp in the three large volumes 1. the heauens m Ps 19 1 for they declare the glory of God 2. The earth for n Ps 33. 5. that is full of the goodnesse of the Lord. 3. The sea o Ps 104. 25. for therein are things creeping innumerable both small and great beasts Hee that cannot reade in the first cannot chuse but read in the second though it were but once printed and neuer since translated yet all Nations Languages Tongues must needs read in it therein euery creature is a letter euery day a line euery night a new leafe neither can any manmetry any Carpenters chips any sacred blocks or puppets of wood which euery boy can make after he hath been a while apprentise with a caruer in wood put vs more in minde of God If we would enter into due consideration then the wonderfull frame of mans body created by God in which the bones are the timber-worke the head is the vpper lodging the eies as windowes the eie-lids as casemēts the browes as penthouses the eares as watch-towers the mouth as a doore to take in that which shall vpholde the building and keepe it in reparations the stomacke as a kitching to dresse that which is conueied into it the guts and baser parts as gutters and sinkes belonging to the house compare now this workemanship with that of an image and happily in the one wee may commende the cunning of the crafts-man but we doe not maruaile much at his worke for that we know an other his crafts master can doe the like can hew can carue can polish and varnish as well as he But consider man in whose framing God is the principall agent our carnall parents but instruments and that in framing the baser part onely that is the body not the more principall part which is the soule for that God created without them consider that man is not onely a little world as the world is a great man but an Epitome both of God who is a spirit and the world which is
a body Then though we be not like Phauorinus who maruailed at nothing in the world besides man at nothing in man besides his minde p Ps 139. 14. for wonderfull are thy workes O God q Ps 104. 24. in wisdome hast thou made them all yet as most astonished at this worke which is as Gods text and all other creatures commentaries vpon it wee say who is like vnto thee O Lord none can doe as thou doest But say Images are books and say further that they are seene and allowed and that they come forth cum gratia priuilegio yet books serue onely to be reade if they be kneeled vnto and worshipped if we vow vnto them or bow vnto them then are they made Idols and why shall they not then bee broken in peeces And indeed so prone we are to idolatry that our nature is occupied and fixed on those things which lie before our eyes rather then on those which are not seene and then our inward wits bee most feruent when our outward senses bee least troubled and therefore let true religion labour as much to take away these blockish books which are so much abused and which doe so much steale away our hearts as Papistry tooke paine to pull away English books and thrusting on Christians for a benefit which the r Esay 28. 11. Lord laid on the Iewes for a punishment to ouershadow with mists and darknes the sunshine of the word making it appeare like sack-cloth which seene read and preached is able to carue the true image of God in our hearts I speake not this as though images and pictures might not be made to represent man or any other creature but we must not make them to our selues or set them vp for any deuotion to worship God by them The beginning of Images was nimius amor amicorum nimius timor tirannorum too much loue of friends and so Ninus King of Assyria some 2055 yeares before Christs incarnation caused the image of his disceased father Belus to be drawne thereby to keepe his countenance better in remembrance so Xenophanes among the Egyptians after his sonne was dead caused his image to be made for his comfort and so farre the image is tollerable But when that which at first was taken only for solace grew at length vnto holynes and the seruants thorough flattery adorned it with garlands and in continuance of time worshipped it as God then was neither it nor the like sufferable but to be plucked downe as u 2. Kin. 18. 4. Ezechias to his great commendation broke in peeces the brasen serpent though it were commanded to be set vp by God when the people burnt Incense vnto it God is the Lord that is his name x Esa 42. 8 his glory he will not giue to another nor his prayse to grauen images and this brings me into the second part of my subdiuision to wit we must not be liberall of another bodyes goods in giuing Gods glory to others Thou shalt not bow downe to them nor worship them they must neither haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the greatest nor the least honour we must neither â—ow the body nor bend the soule vnto them In Elyas time God acknowledged none for his but y 1. Kin. 19. 18. they which bowed not the knee to Baall and did not kisse him with their mouthes z 2. Kin. 5. 18. Naaman confesseth this a fault that he should bow himselfe in the house of Rymmon and cryes God mercy for that hee shall fall into it a Dan. 3. 18 The three children Sidrach Misach and Abednego will not vse any reuerence with bodily gesture in falling downe and worshipping the golden image which Nabucadnezzar set vp The image of a Prince is then honoured when his person is absent but a man doth not turne to and worship the image in presence of the Prince Now God filleth all places and wee may say of euery place as Iacob of Bethell b Gen. 28. 16. Surely the Lord is in this place and therefore let his image alone The workeman is euer better then the worke as c Heb. 3. 3. hee that buildeth the house hath more honour then the house now d Psa 13. 5. 15â— the images of the â—eathen are siluer and gold euen the worke of mens handes e Baâ— 6. 45. Carpenters and Golde-smithes make them neither be they any other thing but euen what the workeman will make them neither is there any grace in the image that comes not from the Caruer If now the workeman be better then his worke which he graceth or disgraceth at his pleasure and no man boweth to the workeman why then should they kneele to the worke of his handes If any handy worke were to be worshipped it were the worke of Gods handes eyther man f Psa 8. 6. 5 for he hath put all things vnder his feete or Angels for he hath made them superiours to man But Peter g Act. 10. 25 tooke vp Cornelius when he fell downe at his feete and shewed to much reuerence as though Peter had been a God and h Act. 14. 14. Barnabas and Paul renting their clothes tooke vp the men of Lystra more roundly when they heard they would doe sacrifice vnto them and the Angell sayd vnto Iohn i Reu. 19. 10. See thou doe it not when he fell before his feet to worship him The diuell indeed would purchase at a great price that which men and Angels refuse being giuen vnto them and as Caffrani a people in India worship diuels in most terrible figure beleeuing that they are permitted of God to punish or spare them at their pleasure And as in China they put the diuels picture before a sicke man that he may learne to know him in another world and take him for his friend so the diuell would haue Christ fall downe and worship him and to bring this to passe he makes him large offers but he cuts large thongs in another mans hyde he promiseth him Kingdomes to see if an omnia dabo will bring him on his knees k Mat. 4. 9. All these will I giue thee if thou wilt fall downe and worship me of which wordes Gorran saith pretily Bene dicitur cadens adoraberis quia nunquam sine casu diabolus adoratur he saith well when he saith if thou wilt fall downe and worship mee for the diuell is neuer worshipped without a shamefull fall Heathen men did reuerence the Sunne and the Moone and the Starres But God m Gen. 1. 16. though these were his creatures n Deu. 4 19 will not allow them any part of his worship the Sun is a seruant the Moone is an hand-mayde the Starres are made for mans vse What is more vnseemly then that the sonnes of God should worship the Sun which is the seruant of the whole world If we may not worship the creatures themselues which are
them honours at their pleasures Againe on the contrariside this serueth for the commendation of Iacob i Gē 35. 4. who in token of detestation buried the Idols vnder an Oake for the commendation of Moses k Ex. 32. 20 who grounde the golden Calfe vnto pouder for the commendation of Pythagoras who condemned Orphy Homer and Hesiodus for their so damnable diuices for commendation of Charles K. of France who aboue 800 yeeres agoe called a great Synod of the Bishops of France Italy and Germany at Frankeford where the second generall Councell of Nice which two yeeres before decreed it lawfull to worship images was reiected and refured for commendation of that Synod in Greece where 330 Bishops at Constantinople condemned reuerencing of images l Zac. 10. 2 For they speake vanity and m Ion. 2. 8. they that waite vpon lying vanities forsake their owne mercy and therefore n Ex. 23. 24 God will haue them vtterly ouerthrowne and will not haue vs serue them either in praying to them in Canonizing them or swearing by them not in praying to them for when the faithfull speake the best they can for themselues without boasting they say o Ps 24. 20 they haue not held vp their hands to a strange God and how could the heathen blaspheme the true God more then to worship false gods with prayer when they had dedicated their Temples vnto them and to say as they did to Iupiter Whether thou bee god or goddesse wee call vpon thee Oh but experience sheweth that prayers vnto images haue beene happy for successe and haue been so farre from comming weeping home that they haue laden our heads with a blessing they haue been as a key to open the locke when God hath shut out his mercies from vs yea but they are but fabulous legends which the papists alledge in this kind Indeed I read that in the time of King Henry the fixt there came from Barwicke to Saint Albones a begger with his wife both affirming that he was borne blind and being warned in a dreame to seeke Saint Albon for his eyes he was as he said come thither the Saint at first lent but a deafe eare to his prayers but at length at his shrine hee recouered his sight a miracle was solemnely ronge Te Deum song and what more talked off in all the Towne then this miracle What say you now is it not well done to bestow some part of our time in a set course of prayer to Saints to bee clyents to them that they may be helpers to vs I answer bad dealing hath many times steps whereby it may be traced out Iulius Caesar conueied 3000 pound weight of pure gold out of the Treasury in Rome and laid in the like weight of copper gilded but this was bewraied by the touch Lysander pickt a great summe of gold out of the bottome of a bagge for the mouth was sealed and sewed it skilfully vp againe but this theft was discouered by a Bille still remaining in the bagge this begger plaid the dissembling roague and his dissimulation was espied by his owne confession for Duke Humfrey then Lord Protector going about to perswade him that he could not see the beggar to proue his sight good told him the names of all the colours that could be shewed him which he could not haue done except hee had knowne them before though hee might see the colours were diuers no more then the names of all the men that he should sodainly see If such vertue be in the Saints as they fabulously suppose then in perplexity what need the superstitious man vse old wiues and Starres for his Counsellers he may aske counsell of of the Saints as p Hos 4. 12 Israell did at their stockes and at their stickes in danger what need his night spell the Saints may bee his garde in sicknesse what need he charmes the Saints may be his phisitions what need hee Paracelsian characters for his tooth each a word to Saint Apolline is present remedy then what need hollowed waxe as an Antidote against all euils when seuerall Saints can in counter seuerall euils if men doe but pray vnto them nae then let ordinary meanes for any griefe bee set apart let not him that is troubled with the falling sicknesse vse any longer to eate the flowers of Rosemary crums of rye bread and hony meddled well together for Saint Cornelis though he carries a recept but for one cure can helpe that euill if hee doth but pray vnto him But these are all but fopperies and wicked superstition haue any of these which promise great helpe approued their skill to their credulous patients I say of them as Iob doth of his friends q Iob. 16. 2 Miserable comforters are yee all they know not what particular miseries men vpon earth are intangled and clogged with how then can they cure them but say that some sicke and diseased haue recouered after prayers made vnto Saints as Lewis the French King beeing so sicke that some supposed hee was dead after prayers made by the Bishoppe of Paris and others there present and after Queene Blanch his mother had blessed him with a peece of the holy Crosse began with a sigh to plucke too his armes and legges and so stretching himselfe began to speake I say againe haue not many sicke mended with their phisicke in their pocket I know where a sicke patient sent to a phisition for his councell the phisition wrote downe a Recipe in a peece of paper and sent him word hee must take that to doe him good the simple Patient hearing hee must take that not thinking of the contents did eate vp the paper and shortely recouered his health but what was it that wrought his recouery was it his Receit or was it not rather his conceit or was it not rather strength of nature in the Patient though I know a conceit may doe much rather then any vertue in the one or in the other so it may bee some haue mended after they haue been at Saints shrines but hath this come to passe by vertue in the Saint or not rather by the power of God who healeth all our infirmities I know a Saint many times had the thankes And as that man in the Gospell was r Ioh. 7. 23 to offer vp vnto God euery member he had because hee had made him euery whit whole so men were commonly wont to offer eares of waxe to the Saint who as they supposed cured the eares eyes of waxe to the Saint that cured the eyes feete of waxe the Saint that cured the feete though it bee onely God who giueth medecine to heale the sicknesses and ease the griefe ſ 2 Cor. 1. 4. who is ready to comfort vs in all tribulation and not the Saints whom therefore we must not worship with any adoration If they cannot helpe the body much lesse can they cure the t Mat. 4. 2 soule to cure this our Sauiour
Christ vsed sundry sorts of medicines as dyet in his forty daies fast Electuary u Mat. â—â— 26. in giuing his body and bloud at his last supper Sweat x Luc. 22. 44. which like droppes of bloud trickled downe to the ground Potion y Mat. 27. 48. when they gaue him vineger to drinke mingled with gall z Ioh 19. 34. letting blond when they peirced his hands and his feet and when Longinus thrust a speare into his side and strocke his heart veyne by his natiuity he made himselfe in case able to worke this cure by circumcision he entred bond for it by bloud at his passion he performed it Bloud is a great comfort to nature and hasteth thither where is most neede of succour when a man blusheth it goes to the face when he is afraide to dye it goes from the face to the heart to comfort the heart because it is distressed and when we which are members of Christ were as good as dead it came from the head to the members for a Reuel â— 5 he washed vs in his bloud and therefore the Church of God may be called Aceldama because it is a field purchased by the bloud of Christ and therefore we pray his bloud be on vs and our children not as the Iewes prayed b Mat. 27. 25. his bloud be vppon vs to reuenge it but his bloud c Reu. 1. 5. be vppon vs to wash vs d 1. Pet. 1. 19. to redeeme vs e Heb. 9. 14 to sanctifie vs. f Leuit 25. 10. The yeare of Iubily was a figure of g Luc. 4. 19 that acceptable yeare and h Mala. 4. 2 the Sonne of righteousnes reioycing as a Gyant to run his course caused this yeare by him the brightnes of heauen is opened vnto vs as the light of the day is conueyed vnto vs by the Sun in the firmament He was that Doue which after the floud of our sinnes brought a branch of Olyue that is peace and i Gen. 8. 1â— mercy to the Arke that is the Church in the euening and end of the world The world is a sea death is a hooke Christ is that fish k Mat. 17. 27. in whose mouth was found a peece the price of our redemption the tribute is payde and wee are deliuered l Num. 16. 48. Aaron stood betwixt the liuing and the dead Moses betwixt God and the people and m 1. Tim. â— 5. Christ is a mediator betwixt God and vs A mediator one that dealeth priuately for vs he is more then so n 1. Ioh. 2. 1 an aduocate one that comes to the barre in our cause o 2. Cor. 5. 19. he is a reconcilation one that in such sort dealeth betwixt God and vs that he will not punish vs he is more then so p 1. Io. 2. 2. he is a propitiation one that dealeth so with God for vs that he will reward vs this latter is more then the former for King Dauid is appeased toward Absolon by meanes of Ioaâ— after he had slaine his brother Ammon but q 2. Sam. 14 24. 33. yet let him see my face no more there is reconciliation but in the end he commeth to the King and r the King kisseth him there is propitiation as he is a mediator an aduocate a reconciliation and propitiation so is he our only mediator oâ—r only aduocate our only reconciliation our only propitiation he is the only high Priest which entred before the Arke where was the signe of Gods presence when all other were forbid to come neare the Å¿ Heb. 7. 23 one Priest who by t Heb. 10. 12. one sacrifice u Heb. 9. 28 once offered hath reconciled God to vs. And vs to know the originall cause of our death and damnation we must not range beyond the fall of the first Adam for by him sinne entred into the world and death by the meanes of sinne so to find our recouery we must not seeke elsewhere then in the second Adam Christ Iesus for thorough him saluation is conueyed from the Father to all his liuing members as through the veynes life is conueyed from the heart to all the vitall parts x Ioh. 14. 6. He is the way the Kings high way to heauen we haue no whither to goe but to him nor no other way but by him no man can ascend but by him that did discend y Gen. 28. 12. he is Iacobs ladder there is no other hy whom we can goe vp vnto God no building without this stone no perfume without this balme no Paâ—adise without this tree no God without this Christ no entrance â—nto heauen without this dore no sauing from the floud without this Arke he is the only z Luc. 10. Samaritan that powreth in Oyle to cure our woundes the only rocke a Gen. 35. 14. which Iacob annointed with Oyle and erected vp for a title of peace betweene God and men the only vessell full of Oyle wherewith b 2. Kin. 4. 7 with the widdow we must all pay our debts c Mat. 1. 25 Iesus is his name d Act. 4. 12. and there is no other name vnder heauen whereby we can be saued and therefore he is not only called a sauiour but e Luc. 2. 30 saluation it selfe because he is the only Sauiour as for Saints they are no such sauiours as can cure our euils in body their letting bloud cannot ease the plurisie of our soules and therefore as that man in the Gospell was to worship Christ because f Ioh. 7. 23. he had made him whole euery whit so on the other side are not wee to worship Saints because they can not make vs whole any whit The Church of Rome then is to be reproued which worshipp the Virgine Mary their Patronesse and Protectresse desiring her to exhibit to them the breast of her grace great babes to sucke our Ladyes breast attributing their happy estate to the helpe of her medecine acknowledging themselues seruants of her owne inheritance and of her peculiar dowre much such stuffe may we find in the Catholicke Primer called our Ladyes mattens in our Ladyes Psalter made by Bonaâ—eâ—ture to be sayd and song in the praise and seruice of our Lady which make her an aduocate pray for the people intreate for the Clergie make intercession for the deuout woman-kinde Which make her not only blessed her selfe but a giuer of blessednes to others not a vessell but a fountaine a mother of grace mercy Neither shall the Virgin be alone in this seruice but other Saints shall beare her company as Saint Nicholas grant by his merits and prayers we may be deliuered from the fire of hell as Mary Magdalen Let her purchase for vs the blisse euerlasting And as Pilate mingled the bloud of the Galileans with their owne sacrifice that is killed them while they were sacrificing and so mingled their bloud and the bloud of
he hath a wife like Sarah of whom Abraham sayd y Gen. 12. 11. thou art a fayre woman to looke vpon and z Gen. 26. 7. like Rebecca beautifull to the eye yet this notwithstanding will goe vp to the bed of a deformed harlot in whose moulding nature did neuer bestow the like cunning on the other side doth not many a woman though she hath an husband like Absolon a 2. Sam. 14 25. in whom was no blemish whose personage may seeme to haue stolen away all that nature was able to bestow this notwithstanding doth shee not many times couple her selfe with another man whose countenance proportion of body and qualities of minde are no waies answerable to her owne husbands If it be thus in man and wife then maruaile the lesse at this that the Church of Rome b Ier 2. 12. should change her glory like the c Reu. 2. 4. Church of Ephesus should forsake her first loue and casting off the God of her saluation who as the spouse saith d Can. 1. 15 is beautifull and pleasant fairer then the children of men should looke to other gods goe a whoring after them couple her selfe with them and breaking her faith like a filthy strumpet bow to Baall Peor and separate her selfe to that shame but let this suffice to haue spoken of the prohibition and negatiue part of this commandement now to the Iniunction Men reape as great displeasure by omission of dutie as commission of iniquity he is as honest a man that doth nothing at all as he is a good Archer that neuer shootes at all therefore we must not only passe a secret vow in the soule constantly to refraine from Idolatry but also to performe true and Canonicall obedience to God we must bow downe vnto God and glorifie him in our members we must worship him and therefore glorifie him in our spirits God made body and soule therefore e 1. Cor. 6. 20. they are Gods therefore both must pay tribute Religion is outward f Rom 12. 1 I beseech you therefore by the mercyes of God that you offer vp your bodyes religion is inward and therefore sursum corda g Pro. 23. 26. my sonne giue me thy heart giue God the heart and the hand the minde and the mouth the faith and the feet This condemneth those that will bow but not worship Secondly those that will worship but not bow Thirdly those that will neither bow nor worship and approueth only such as knowing God hath ioyned those two together h 2. Cro. 29 29. 30. according to the practise of Prince Priest and people will not put them a sunder The first sort are hypocrites who will bow their knees ducke like Fryers cast vp their eyes cast forth their hands but Nemo tam prope proculque Deo i Mat. 15. 8 they drawe neare and yet are farre off they are all for sight nothing for substance the substance of their hearts is not answerable to the show of their gestures like Stage Players they represent the persons of those they are not acting religious parts but doing nothing else but play deuotion and indeed are little better then diuels wrapt vp in k â— Sam. 28 14. Samuels mantle hot meteors shooting yet shewing like starrs hauing fowle soules and faire liueries Let these Gospellers or Gospel-spillers shaming goodnes by seeming good l Esa 1. 15. stretch out their hands God will hide his eyes from them let them paynt and trim plaister and white-lime and as smothly as they can dawbe on this faire complexion God shall smite these whited wales God forgiue them their holynes and grant they may carry themselues in an honest and simple truth free from affectation of seeming that they are not and giue them as well good affections as good gestures as well a good text as a good glosse as well the fruites of piety as the blossomes of the knees and leaues of the lippes The second sort are a base kinde of carelesse Christians which regard not how irreuerently they performe the duties of pietie m Iud. 3. 20 with Eglon they will neuer arise to heare the word of God n 2. am 6. 20. with Dauid they will not be bare headed before the Arke o Mat. 18. 20. with the seruant that feared they will not fall downe when they pray they care not for kneeling as subiects to their Prince nor standing as seruants before their Master and while they would auoyde the hypocrisie of seeming holy by humbling themselues they neglect and cast off all care of such comely gestures as might stirre vp deuotion neuer suffring the inward affection of their soule to appeare by any outward carriage of the body p Gen. 17. 3 Abraham fell on his face and worshipped q Act. 7 60 Stephen kneeled downe r Luc. 18. 13. The publican stood a farre off the first is as he that kisseth the feet of the Lord the second as hee that kisseth his hand the third as he that kisseth his mouth all these gestures are found in one Mary Magdalen first Å¿ Luc 7. 38. she went to his feet for the remission of her owne sinnes then t Ioh. 11. 32 to his knees for the raysing of her brother Lazarus then to his mouth u Mat. 26. 7 when shee powred the oyntment vpon his head indeed when Ioshua fell to the earth and prayed the Lord said vnto him x Ios 7. 10. Get thee vp wherefore lyest thou thus vpon thy face But it is not for that hee misliked the gesture of his body but for that hee condemned the excesse of his sorrow as if he should say why is thy spirit thus long in perplexity within thee why is thy heart within thee desolate why doest thou rowle thy selfe in the dust and make lamentation like the Dragons and mourne as the Ostriches why doest thou forget to eate thy bread thou hast lyen long and too long vpon the ground to make intercession for Israell get thee vp lye no longer another meanes must bee vsed to turne away my wrath that I doe not suffer my whole displeasure to arise otherwise though prayer be the substance yet gesture is a kind of formality to set it forth and must waite vpon it y Iudit 13. 10. as Iudiths hand-mayde doth vpon her Mistresse when she goeth vnto her prayer The third sort which neither bow nor worship are playne Atheists which haue no feeling of Gods loue no feeling of his feare whose hardned hearts are as a peece of dead flesh to matter of religion Our Sauiour Christ in his Sermon vpon the mountaine would teach vs to pray priuatly for there is z Mat. 6. 6. 7. Oras in the singular number and to pray publickely for there is Oratis in the plurall number but this man regardes neither priuate nor publicke seruice of God you shall neuer blame his hypocrisie for he is so farre from
standing in the corners of the street to pray so farre from saluting one of the pillers of the great Church on one knee that he neuer worships God with body or soule in Church or in chamber or any other place whatsoeuer whether he should pray with the Protestants towards the East with the Iewes towards the West with the Saracens towards the South whether prostrate with Ahraham kneeling with Stephen or standing with the Publican be questions that neuer trouble his braine when Gregory Bishop of Rome sent Austen the Monke into this land in the Saxons time to bring this Nation out of darknes into light Austen consulted with Gregory what forme of diuine seruice he should commend to the Saxons Gregory willed him to binde himselfe neither to the forme of Rome Millan French or any other Church but the best and pikedst things to chuse out of all Churches and them to induce and deliuer to the English but this man would saue Austen a labour in consulting and Gregory in resoluing no seruice is accpeted with him no religion Lucian is his olde Testament Machiauell is his new he saith with the Sadduces a Mat. 22. 23. there is no resurrection b Act. 23. 8 neither Angell nor spirit he hath said in his heart there is no God no iudgement no hell no heauen this one thing he hath whereof let him reioyce he will commit no solecisme in Gods seruice and be sure that his prayer c Est 7. 7. 8 like that of Haman shall neuer be turned into sinne he is a great deale worse then Agrippa d Act. 26. 28. for hee was almost perswaded to be a Christian worse then Protagoras for he did but doubt de dijt vtrum sint non ausim affirmare worse then the superstitious man for better to haue many goâ—s then to haue no god as bad as the diuell but that he hath a body nay in this worse then the diuels e Iac. 2. 19. for they belieue and tremble f Luc. 4. 34 and acknowledge the holy one of God The fourth sort which according as they are enioyned by this commandement bow downe vnto God and worship him are g Ioh. 1. 47 with Nathaniell true Israelites indeed h Ps 105. 1. which sing vnto God and therefore they giue him the tongue sing heartily and therefore they giue him their soules fall downe and kneele before their maker and therefore they giue him their hands and knees and with Iacob they will vse some corporall seruice i Gen. 47. 31. who therefore leaned on his staffe and worshipped God when hee was not able to kneele or stand if their heart doe beleeue they say with the young man k Mat. 19. 20. what lacke I yet their mouth shall confesse their eyes shall waite their eares shall hearken their heads shall be bare their hands shall be lifted vp their knees shall bend and Camell themselues before God they serue God with all their soule therefore God shall haue all that is within them they serue God with all their might therefore God shall haue all that is without them the former is the substance the latter is a kind of formality to set it forth to conclude this point therfore l Ps 25. 1. Sit cordis intentio sit manuum extentio with Dauid lift vp thy soule vnto God m Ex. 17. 11. with Moses holde vp thy hands the preparing of the heart and stretching out of the hands are in Iob n Iob. 11. 13 ioyned by God let them not therefore be sundred in man I am the Lord thy God In the fourth yeare of King Richard the 2. when the Rebells had assembled themselues together to the number of more then three score thousand hauing for their Captaines Wat Tiler and Iack Strawe the King came in amongst them at a day and place appointed and speaking vnto them in gentle sort said Sirs what ayleth you ye shall haue no Captaine but me I am and will be your King and Captaine be you therefore quiet In like manner when the heart of Israell was not perfit with the Lord when the house of Iacob did not giue God his due glory but following other Gods rebelled against him when they esteemed that Idoll Sicâ—nth as their King and tooke vp the Tabernacle of Moloch when all the people walked euery one in the name of his god then God came downe amongst them o Ex. 19. 11 at his appointed time and place and giuing them good words said heare O Israell what ayleth you yee shall haue no God but me yee shall not ioyne your selues to Baal-Peer nor subiect your selues to your god Remphan nor â—eepe the statutes of Omri I am the Lord your God therefore cleaue vnto me serue me with gladnes wash your hands in innocency and so compasse mine altar The first argument then here vsed to induce obedience is the loue of God and this that he saith thy God atgueth the contract and marriage betwixt God and his Church according to that in Ezechiell p Eze. 16. 8 I sweare vnto thee and entred into couenant with thee and thou becamest mine God was not ashamed to be called their God he was as an husband the Israelites as his spouse his soule longed for them his heart did cleaue vnto them his secret was with them his beautie was vpon them his light shined vpon their heads he did lift vp vpon them the light of his countenance he did hide them vnder the shadow of his wings he did couer them all the day long vnder his armes they were for euer he did endow them and say all that I haue is thine goods of grace re goods of glory spe the first in present posession the second in future assurance The loue of this Bridegrome to his spouse shall appeare the greater if we consider her estate and qualitie first for estate Men in their matches commonly respect the mending of their meanes and will looke to this that in tying themselues fast they doe not vndoe themselues this makes many roue at a marke wâ—th their thoughts which is beyond the pitch of their bowe like q 2. Kin. 14. 9. the thistle which in the parable would haue the Cedars daughter maryed to his sonne but in this match God which is as a Cedar in Lebanon maryeth himselfe vnto a thistle tantus tantillos so great a God so small a worme as Iacob he did not therefore respect his owne good when he made choyse of his Church that would not enrich him if there be any good in vs r Ps 16. 2. our wel-doing extendeth not to him but he aymed at the good of his spouse that he might make her free which was bound vnto Satan for euen in our law if a freeman marry a bond-woman she is made free because her husband and she are one person and if he doth make her free then is she free indeed Againe men in their matches
thoroughly sifts them out 1 Pet. 2. 25 then ministers the quantity of the punishment according to the quality of the offence this is the right visitation Among vs are some visitations non morum sed nummorum visitationes But God visits not the purse but visits the sinne he will not spare the poore for pitty nor the rich for bribes hee will not commute the penance or respect any externall thing whither it be comelines of body excellency of wit nobility of stocke antiquity of descent the soule that sinneth shall die and there is Rō 2. 11. no respect of persons The sinne of the Fathers vpon the children Men are dull vpon the spurre and doe not easily bend when God bids them bow therefore God threatneth to extend his rigour to their posterity hee will lay vp the sorrow of the father for his children but Iob. 21. 19. doth this stand with the iustice of God to punish the childe for the fathers offence how then is the Scripture true euery Gal. 6. 5. man shall beare his owne burden how is the prouerbe true euery fat shall stand on his owne bottome if it be so let that prouerbe which was out of date be renewed againe the fathers haue eaten Eze. 18. 2. sowre grapes and the childrens teeth are set on edge The Ciuill law to fetch this point from our first originall saith Partus sequitur ventrem the birth followes the wombe that is the child shall be as the mother if shee be free her child shall bee free though shee marry a bond-man and according to the lawes of the Realme the child shall be as the father but when father and mother are bond both as ours are then there is no question but the children are bond The whelps of wolues though they can doe no hurt with hunting yet already doe sport themselues in biting and delight in bloud the brood of serpents like the disciples of the Pharisees yonger in yeeres Mat. 22. 16 but like in malice are shorter in stature but aequall in poyson and who will blame him that shall kill these whelpes and destroy the young serpents though they haue yet no strength to hurt and cast forth their poyson non prius nati quam damnati And though children being young bring forth no bad fruit in the boughs yet are they infected at the roote but leaue this originall and goe on if the father be a traitor to his Prince doe you maruaile if his children doe smart for it if the husband hath publike notice of his wiues adultry shall hee not giue her a publike discharge shall he smother the fault which shee is not ashamed to set abroach the disease of marriage is adultry and the medecine is deuorcement shall he put away the mother and retaine her children which he knoweth to bee an adulterous generation now God is the husband of his Church he marryed Israell to himselfe but she in ioyning her Hos 4. 12. selfe to Idols went a whoring from vnder her God God therefore Hos 4. 12. Esa 50. 1. forsakes her and giues her a bill of diuorcement and therefore if her children feele the smart God bids them reason the case with their mother and not lay the blame vpon him pleade Hos 2. 2. with your mother with an ingemination pleade with her Againe God may punish the sinne of the parents on the Children yet the cause of punishment may be in themselues as if any being sicke of the plague infect other and they dye euery one of them is said to dye of his owne plague God will not haue this prouerbe vsed in Israell the fathers haue eaten sowre grapes Eze. 18. 3. the Childrens teeth are set on edge but if they eate sowre grapes as their fathers did no maruaile though their teeth be set on edge When God takes away his grace they eate sowre grapes and drinke their owne poyson then are they as shippes cast vpon the rockes dashed in pieces or sunke in the sandes when God not giuing them his grace they want all their tackling then are they as a house which falles of it selfe because God as a Sampson Iud. 16. 29. hath withdrawen the pillers then are they as olde lame men which sinke of themselues when God will not lend them his grace as a staffe to vpholde them This God doth visit the iniquitie of the fathers on their Children not by taking away any thing they had but because he will not supply that they wanted this is no iniustice in God for euery good gift commeth from him grace is his he may giue it to whom hee will he may withold it from whom he please it is lawfull for him to doe with his owne what he list and hee many times withholdes Mat. 20. 15 it from the Childe when he considers the sinne of the father and for that the father ran further and further into wickednes he giues ouer the Children so that they sell themselues to worke wickednes that filling vp the the iniquitie of the fathers they might haue their punishment cast into their bosome And this is that wich Hosee saith concerning Israell because Hos 2. 5. the mother played the harlot and shee that conceiued Hos 4. 13. them did shamefully therefore their daughters shal be harlots that they might be punished for their owne faults but mediately for the sinne of their parents which caused God to giue ouer their of-spring that so they might giue head to their lusts and bring a speedy destruction vpon themselues This must teach both parents and children each of them a seuerall lesson Parents to haue a greater care then other of discharging their duty to God for the neglect hereof brings a plague on themselues and on those which come out of their loynes and if God accomplish not his iudgements assoone as a sinne is committed hee can well worke them vpon the ofspring of such as seeme to haue escaped his hand I haue seene saith Eliphaz the foolish well rooted and suddenly I cursed his habitation saying his Children shall be farre from saluation and they shall be Iob. 5. 3. 4. destroyed in the gate iudgement shall finde out the Children though happely sometime it passe by the father his bloud be on Mat. 27. 25 vs and on our Children say the Iewes to Pylate concerning the bloud of Christ cruenti plane genitores saith Saint Augustine qui ante facti sunt paricide quam parentes O cruell fathers which were paracides before they were parents but though this wish had not been yet this cruell crying sinne had come home to their Childrens doores and been powred into their bosomes Wee haue a prouerbe happy is the Childe when the father goes to the diuell for example the father not so much as rouing at God makes the world his standing marke he neuer thinkes of compassing heauen but as Satan came from compassing the earth to and fro and from
thought a point next the worst nay more then so if a house were on fire they thought on this day they might not fetch water to quench the fire if a vessell did run out they thought on this day they might not stop it and as in Prester Iohns Countrey they which receiue the Sacrament may not so much as spitte till the Sun set so the Iewes thought that on this day no body might in publicke scratch where it itched o Lu. 14. 5. If an Oxe or an Asse did fall into any pitte it was lawfull to plucke him out on the Sabbath day then what an asse was that Iewe that would not be pluckt out of a stinking pit which he fell into vpon the Sabbath day But the Iewes went not so farr on the right hand in ouer-keeping it but we some of vs in our practise goe as far on the left hand in vnder-keeping it we doe not so cast to dispatch that we haue to doe in the sixe dayes but we reserue vntill the seuenth matters which we thinke to be of smaller importance the Farmer will not now yoake his Oxen or set his Plough forward but he will saddle his Horse and speede himselfe to busines abroad the craftes-man will not be seene to keepe his shop-windowes open but he can follow his occupation closely within doores as though God did not see him but aboue all other the superstitious Sea-faring man deserues most blame who occupying his busines in great waters and saying the better day the better lucke will neuer set to sea but on a Sunday and so runnes with full sayle into the breach of this Commandement Againe as we must rest from workes of our vocation so from workes which are an auocation from God and this is that which the Apostle saith he that is entred into his rest p Heb. 4. 10 hath also ceased from his owne workes as God did from his figures of this resting from sinne was the land of Canaan called a rest because Israell ceased from the bondage of Egypt from trauaile in the Wildernes from feare of enemies that rose vp against them againe the resting the seuenth weeke the seuenth moneth the seuenth yeare the seuen times seuenth yeare which was the yeare of Iubilye and this seuenth day should be as salt to draw out our inward corruption to fâ—et and consume and eate out the concupiscence of the whole man the Iewes might not carry a burden thorough the gates of the Citie on the Sabbath day q Ier. 17. 27. Sinne is a burden and lyeth vpon the heart it must not on this day enter into the soule thorough the gates of the senses the flesh is troublesome our passions are vnquiet naturally al that is within vs al that is without vs rebelleth against the spirit on this day haue a care that they may be cut off which trouble you Qui quiescit quiescat for so it is in the old translation Englished in the Geneua thus r Eze. 3. 27 he that leaueth off let him leaue so let him that resteth from the labour of the body rest from the sinne of the soule but our Tauernes in townes Alehouses in countrey the Kings high waies abroad our owne streetes at home doe too truely witnes that the diuell hath more seruice on the seuenth day then all the sixe dayes besides whereas the Prophet Esay would haue vs on this day to haue an eye to our thoughts words and deeds when he faith Å¿ Esa 58. â—3 not doing thine owne waies nor seeking thine owne will nor speaking a vaine word and this is to celebrate a feast vnto the Lord when neither the soule is vexed inwardly with the slauish workes of sinne nor outwardly with the seruile workes of the world not that wee should haue a care to refraine sinne this day and being careles let goe the bridle to iniquitie all the weeke after for what were it to rest from sinne the seuenth day and afterward to run ryot then to rest our selues and our horse a while that afterwards we might ride out of the way with fuller course but an especiall regard is to be had to this time which if we ryot out we may assure our selues that God will sue vs vpon an action of wast then must one day teach another this day the weeke day that so we may serue God in righteousnes and holynes all the dayes of our life As vpon this day we must rest from workes of our calling and from workes of sinne so we must set our selues to another taske keepe it holy dedicate it wholy to the seruice of God to rest from our labours onely is to keepe it idlely and all this while the Asse at the cribbe keepes as good a Sabbath as wee to rest from sinne onely is to keepe it by halues and therefore we must goe one step further consecrate it as glorious vnto the Lord t Esa 58. 13 call the Sabbath a delight and delight in the Lord Not but that we should study to acquit our duties to God on other dayes and by obseruing his word get him honour but whereas u Num. 28. 9. vnder the law a single sacrifice was appointed for other dayes two lambes were commanded to be offered on the Sabbath to shew that on that day men should double their deuotion vnder the Gospell our Sauiour Christ wrought more miracles on the Sabbath and feast dayes then vpon any other dayes besides what religious exercises are to be performed this day we may learne out of seuerall places in Scipture especially out of two Psalmes the 92. Psalme for of all the Psalmes that is the only Psalme which beares the title a Psalme or song for the Sabbath day as being vsed euery Sabbath by the Leuites when the congregation was assembled together and the 95. Psalme which in the liturgy of our Church wee reade euery Sabbath day before the seuerall Psalmes which in thirty dayes are appointed to be said or soung in the congregation First therefore earely in the morning we must prepare and make our selues fit to receiue the word Gods word is a lanterne vnto our feete and a light vnto our pathes but it cannot shine vnto vs if sinne as a curtaine be drawne ouer our hearts it is seede good seede but cannot prosper if it be sowne among thornes it is water to wash vs and therefore we must slip off our sinnes as we slip off our cloathes when wee goe into the Bath and this is that which Saint Iames saith x lay apart all filthines and superfluity of maliciousnes and recieue with meckenes the word that is graffed in you Secondly hauing prepared our selues wee must repaire to the Church and come before his presence the prodigall child saith y Luc. 15. 17. In my fathers house is bread enough this is our fathers house in which it pleaseth him to dwell here is the spirituall Manna to refresh the soule here is the poole Bethesda in z Ioh.
therefore let wealth and worth goe together let goods and goodnes kisse each other The last sort which would haue their share in this honour and whose plea seemeth best for it are they which discend of more noble bloud then other and can fetch their pedigree furthest off but euen these must know that they are not to stand on the greatnes and antiquitie of their race if they lacke vertue whereof greatnes tooke her beginning Beatus Ludonicus being asked what honourable surname should be giuen vnto him demanded againe from whence it was that he had greatest nobility and when some sayd of his Predecessors others of his birth place I doe not remember saith he that euer I had greater honour then when I became a Christian and this was at Pissiacum and therefore will I be called Ludouicus de Pissiaco and so he was he thought no birth to a new birth in Christ no parentage to that of hauing God to his father Doe we reckon of the wine that runneth on the lees because it was drawne out of the same peece the neate wine was doe we reckon of muddy water though it came from a cleere spring shall we with the Israelites bow to a molten calfe because it was made of golden earings It was the saying of old English Chaucer to doe the gentle deedes that makes the gentleman gentry without vertue is bloud indeede but bloud without sewet bloud without sinewes bloud is but the body of gentility excellency of vertue is the soule that without this is a body without a soule and without honour falles downe in the dust and therefore when Hermodius a noble man borne imbraided the valiant Captaine Iphicrates for that he was but a shoomakers sonne my bloud sayd Iphicrates taketh beginning at me and thy bloud at thee now taketh her farewell be the birth neuer so base yet honesty and vertue is free from disgrace be the birth neuer so great yet dishonesty and vice is subiect to dishonour To conclude therefore if thou be noble by thy birth proue not ignoble either by bad vices of thine owne or lewde deuises of other take thy great birth to be an obligation of great vertue suite thy behauiour vnto it and inoble thy parentage with pietie and since true honour must come of thy selfe and not of other worke out thine owne glory and stand not on what thou wouldest borrow of thy predecessors If thou reach not the goodnes of those which gaue the outward glory know it is thy pride to be transported with a vaine name if thou doest not as much honour thy house with the glory of thy vertues as thy house hath honoured thee with the title of thy degree know thou art but as a woâ—dâ—n knife put into an empty sheath to help fill vp the place when that if good mettle is lost and can no more be found if thou doâ—st not learne Patrizare and let thy faâ—hers vertue meete with thy bloud know thou art but as a painted fire which may become the wall but giues no light to the beholder nay know further that the greater the honour of thy father was the greater is thy blemish and reproach if thou come short of thy fathers vertue for now art thou guilty of neglecting so good a President They that are noble will haue their retayners seeke the worship of their estates in the seruice of them then let themselues seeke the honour of their estates in the seruice of God and be as carefull to get true honour by seruing him as their followers to receiue ciuill worship by seruing them That thy dayes may be long g Gen. 32. 26. Iacob would not let the Angell goe before he blessed him nor the Lord part with this commandement before it leaues a blessing behinde vpon them which doe obserue it so that the entrance into this second table a Ex 12. 7. like the doore posts of the Israelites hath a blessing vpon it b Eph. 6. 2. Saint Paul calleth this the first Command-ment with promise not but that the second Commandement hath a generall promise of mercy for the generall seruice of God but this is the first that hath a particular promise made vnto them which performe the particular duties which it requireth and secondly the first not that a second followeth with any expresse promise for first hath not alwaies relation to a second thing c Rom â— 8. as we may see in the Epistle to the Romaines and theâ—efore Heluidius argument is false to proue the virgine Marâ— had a second sonne because the Holy Ghost saith d Mat. 1. 25 she brought forth her first begotten sonne and called his name Iesus and a Commandement with promise not that God doth binde himselfe that they which honour their parents shall alwaies liue long for Gods promises of temporall blessings are Hypotheticae anâ— goe with condition sometime expressed sometime suppressed which condition is as an oare in a boate or sterne of a ship and turnes the promise another way The first thing therefore which here I obserue is that long life is to be reckoned among the blessings of God It was a blessing of God vpon Israel that being in the wildernes 40. yeares e Deu. 29. 5 their garments did not weare f Ios 9. 5. as the garments of the Gibeonites so if in many yeares some mens strength weares not their senses doe not decay their bodys which are as the garments of their soules hold out longer then other mens as though with the Eagle they did renew their youth and God did adde certaine yeares vnto their dayes g Esa 37. 5. as he did vnto Ezechias this is a great blessing of God Men are full of holes and take water at a thousand breaches some goe away by siâ—kenes some by violence some by famine some by fulnes sometime death a Mat. 2. 16 is in the cradle b 2. Kin. 4. 40. sometime in the pot sometime in the cup therefore Iob doth not say the graue but the graues were prepared for him to shew that he was besiedged with many deaths that he had but one life among a number of deaths which were ready for him now if death which seeketh for vs euery houre in euery place be long before it finde vs if hauing an habeas corpus he will not serue his processe till our yeares be as many ages and we are satisfied with long life if when our life hangeth in the ballance and there is but a step betweene vs and death if we be continually as one trauelling with childe if we walke thorough the valley of the shadow of death and our soule be alwaies in our hand yet we multiply our dayes as the sand and euen like Salamanders liue long in the fire this is a blessing of God Some enter no sooner into life but they are at the brinke of death receiuing at once their wel-come and their farewell their lampe it wasted assoone as
a disgracefull word against themselues nor yet but that a man may vtter some contumelious word so it be by way of aduice to direct or correct for Paul e Gal. 3. 1. called the Galathians fooles f Luc. 13. 32. Christ Herod a foxe euen let thy friends see that thou louest them by thy approbation and that thou louest not their faults by such sharpe reproofes otherwise that curse will light vpon thee which did vpon the in habitants of Meroz which came not forth g Iud. 5. 23. to helpe the Lord to helpe the Lord against the mighty alwaies see that sharpe words which proceed of some heate come not of any hate except it be of the sinne thou see committed Michaell the Archangell when he said vnto Satan a Iud 9. the Lord rebuke thee would teach vs not to auenge our selues by euill speaking but refer the matter to God when it was tolde Aristotle that one rayled on him behinde his backe when I am away saith he let him beate me too When one asked Octauian the Emperour why doing good to all men he suffered some to murmur against him he answered he that hath made Rome free from enemies hath also set at libertie the tongues of malicious men The answere of Beza to a Spanish Iesuite is worth the obseruation worthy the imitation the Iesuite saith he disputing about the Eucharist called vs this is in an Epistle which he writeth to Caluin vulpes et serpentes et simias Foxes and Serpents and Apes my answere was this non magis nos credere quam transubstantiationem we did no more beleeue this then we did transubstantiation this man was made of a mettle more flexible then hard his shoulders were broad enough to beare the foule words were offered vnto him he was like the waters of Siloe at the foote of Sion b Esa 8 6. which run softly he made but small noyse though he heard great words whose example may teach vs not to be so light as to be moued with the breath of mans mouth so shall we be aboue Nature while wee seeme below ourselues Lastly as this Commandement tyes vp the tongue that it burst not forth into words before a conceiuing spirit hath deliuered them that it be not like Gunpowder which touched with the least sparke will instantly be in the face so it sets a watch before the eyes that they doe not sparkle with rage that the browes be not bent as if anger had there plowed the furrowes of her wrath it keepes our countenance that we doe not swell like toades when they be touched it bindeth other members of the body from all froward disposition whatsoeuer if our bloud boy leth at the heart as brimstone at the match if our perturbations boyle our hearts into brine and eate the moisture out of our flesh if c Gen. 4. 6. Cains countenance be cast downe that he doth lowerlooke his brother Abel if they d Mat. 27. 30. 39. spit vpon Christ bow their knees and doe him reuerence if they who goe by at his passion wagge their heads if the Iewes e A◠7. 5◠gnash vpon Steuen with their teeth if the tyrant that martyred Saint Laurence stamp and stare rampe and fare as one out of his wits if his eyes glow his teeth grinde like an hell-hound his mouth foome like a boare if any naso suspendit as it is in the prouerbe or medium ostendit digitum which Marciall calles impudicum These euery one of these though their sinne growes to no further height are guiltie of the breach of this Commandement when the minde and members of the body be thus out of tune men are like a troubled spring wherein if a man looke thinking to behold the image of a man he can see no part of his right composition in this case men make themselues fooles which otherwise are not and shew themselues fooles which are so did I say fooles nay very beasts and the diuels are againe entered into a heard of swine when some being gluttons feede greedily some being thankelesse looke not vp to God the giuer of goodnes no more then the swine to the tree from whence their acornes come when some being couetous are still moyling rooting in the earth when some being angry are still foming by malice be therefore neither chafed in the minde as a beare robbed of her whelpes in the field neither let anger be in the eyes looke not with a sower countenance with f Num. 24. 10. angry Balak doe not smite thy hands together let thy carriage be courteous and thy dealing without disdaine be amiable and affable to all looke for an answere a contemptuous carriage of the body is a preparatiue to hatred and murder which this Commandement forbiddeth Thou shalt not kill As men must not bath their butcherly swords in the precious life of man nor compasse them about to take away their soules so on the other side the soules of men to g 1. Sam. 26. 21. vse Saules words vnto Dauid being pretious in our eyes and their liues much set by must carefully be preserued to this end God commanded that he a Deu. 22. 8 which builded a new house houses then were so builded that men might walke vpon them as b ◠Sā 11. 2. Dauid did vpon the roofe of the Kings Pallace should make a battelment on the roofe lest he did lay bloud vpon his house if any fell from thence againe c Deu. 20. 10. that before warre their should goe a Proclamation of peace againe that if a Seruant did fly from his Master not for any theft whoredome or notable offence but because his Master was cruell d Deu. 23. 15. he to whom he did fly should be as his sanctuary and he should not deliuer him to his Master but what neede further proofe hereof when we see that God commanded e Ex. 23. 5. to helpe vp our enemies Asse if he did lye vnder his burden First therefore our owne liues must be deere vnto vs and our bodyes being ruinous houses must haue cost bestowed on them to keepe them tenentable and in good reparations and therefore miserable minded men are much to blame who spare not their bodyes but pinch and defraud them of due nourishment whereby they so dry their braine that they soone bring their dayes to an end The Apostle Paul as he will not haue men take thought for the flesh f Rom. 13. 14. to fulfill the lusts of it so he blameth those g Col. 2. 23. which haue not the body in any estimation to satisfie the neede of it and therefore he biddeth Timothie a 1. Tim. 5. 23. hee should drinke no longer water but vse a little wine for his stomackes sake and his often infirmities Againe some Schollers are too blame who surfet of immoderate study neglecting their bodyes to satisfie their mindes when their weakenes checkes them and their bodyes controle
so had no creature beside and therefore man should exceed all other creatures in the loue of his make and therefore Darius aforesaid when Alexander the great had ouercome him yet shewed himselfe stoute and inuincible till he vnderstood his wife was taken prisoner at hearing whereof his heart did melt his knees did smite together sorrow was in all his loynes being more grieued for her imprisonment then losse of his owne liberty victory credit and estimation Againe concerning the woman shee was taken out of the side of man neere the heart when she was first made and when shee is married there is a ring put by her husband on the fourth finger of her left hand where there is a veine which goes to the heart to teach their to loue him from the heart The Chronicle stores vs with a cluster of many singular examples of this loue some for loue to her husbands haue been content to hazard their estate as Some haue been content to leaue their Countrey when Lâ—ntulus Crustelio was banished into Sicily Sulpicia followed Gen. 12. her husband like Sarah for when Abraham by Gods commandement left his Countrey shee without commandement left her Countrey also as if shee should say to her husband as Ruth to Naomi whither thou goest I will gâ—â— and where thou dwellest Ruth 1. 16. 17. I will dwell where thou diest I will die and there will I bee buried the Lord doe so to mee and more also if ought but death depart thee and mee Some haue been content to loose their goods to loose their good name to loose their liues When Guelfus and other Noble men with their wiues were taken prisoners after a siege in the Castle of Winsberg the women hauing leaue to goe away and carry with them whatsoeuer they could beare on their shoulders they leauing all other things tooke vp their husbands and away they went A woman as we read in the Acts and Monuments defamed herselfe to deliuer her innocent husband it was Calaway a Gold-smith in London who should haue been cast away had it not been for his wife for he being indited of a crime which was death by the law and might not haue the benefit of his clergy because hee had married a widow for the law was that Bigamus might not haue his booke and he was accounted bigamus who had been twise married himselfe or else had married a woman whose former husband was dead his wife came forth before the Iudges and deposed that shee neuer was married to him that was accounted her first husband but liued in adultery with him When Nero condemned Seneca to dye he gaue him leaue to chuse what death he would dye whereupon he caused his veines to be opened in a Bath his wife Paulina of her owne accorde did the like choosing rather to dye with him then liue without him I cannot omit one example of an English Queene and that is Eleonor wife to King Edward the first for when he going to the holy Land was wounded by a Morian with a sword so enuenomed that art and medecine could not cure him this good louing wife with her owne mouth did day by day sucke and drawe out the venemous humour and without hurting herselfe helped her husband cured and closed his wound in remembrance of whose great affection King Edward did build her many monuments A second breach of this law and branch to bee cut off is Fornication which though it be not so great sinne as Adultery as I haue already proued yet flye Fornication for these 1 Cor. 6. 18 things are common to both these sinnes a diseased body a damned soule a poore purse a shamefull name a wronging of posterity and of the party with whom the folly is committed For the first these finne against their owne bodies wasting their strength in pleasure as the flame consumeth the candle and therefore are like Sparrowes which Aristotle saith doe therefore liue but a short time because of their common copulation they procure to themselues such infectious diseases as will hasten their death and such as will sticke by them when their best friends giue them ouer Concerning their soules Saint Paul excludeth them from 1 Cor. 9. 6 the Kingdome of heauen as he will haue them separated from 1 Cor. 5. 9 11. 13. the company of men vpon earth Concerning their estate pouerty commeth vpon them as one that trauaileth by the way and necessity like an armed man this sinne is purgatory to the purse though it be paradise to the desires Danae doth then like Iupiter when he comes vnto her in the forme of a showre of golden rayne and therefore the Poet saith Nuda Venus picta est nudi pinguntur amores Nam quos nuda capit nudos dimittat oportet How soone had the prodigall childe consumed his portion Luc. 15. 14 when once he light among harlots but you will say this sinne may bring a meane man to pouerty and a poore man to beggery but great ones may wallow in this sinne and yet their estate neuer be empaired nay women are like enough to gaine by the trade for they be receiuers with e Mat. 26. 15. Iudas they are at their Quantum dabis as if their louers bring any thing they are welcome if any of them say with Peter g Act. 3. 6. Siluer and f Gen 38. 16. gold haue I none ibit for as there is no entertainement for him f Thamar the string of their hearts reach to the pulse of their hands and must be rubbed with gold Concerning Name men haue a care of their credit and would haue a good reputation among men next to the approbation of God and the testimony of a good conscience for if a mans name be once tainted with iust reproch postea nullus erit but is like a garment which once rent is like to be torne on euery nayle now he that committeth adultery with a woman looseth his name a bad report is his portion while he liueth a bad heyre when he is dead and such a one as shall outline all his posterity his reproach shall neuer be put away and â—ro 6. 33. it were well if onely he himselfe did pay for it but this is not all but euen the children vnlawfully begotten doe feele the smart of it for first the staine remaineth to them and bastardy is their blemish then which what can be a greater and therefore when the holy Ghost would brande the Israelites with a marke of greatest reproch he cals them the seede of Esa 51. 3. the Adulterer and of the whore Againe parents are not so carefull of the good education of such children their birth is not so base but their bringing vp is as base as their birth such fathers care not though with the Israelites they offer such sonnes and daughters vnto diuels they haue no care to correct them they care not though they haue their swinge though
it be in an halter and therefore the Lord compareth those whom he corrects not vnto bastards If yee be without Heb. 12. 8. correction then are yee bastards and not sonnes besides all this the Iewish law doth not allow such children the same priuiledges which it doth those which are lawfully begotten for first they were not called to places of publicke gouernement either in Church or common wealth and secondly they were excluded from inheritance and therefore when Iphthas brethren were come to age they thrust out Iphtah the onely base borne in the Scripture which wee reade of came to good and hee is set downe lest bastards should despaire and none but he lest parents should presume and said vnto him thou shalt not inherit in Iud 11. 2. our fathers house for thou art the sonne of a strange woman A wise traueler when he cometh to his Inne though many plesant dishes be presented to his sight yet he forbeareth them in consideration of the price we are here trauelers towards Ierusalem which is aboue this world is but a baiting place to goe to another here the harlot saith as in the Prouerbes I haue Peace offrings meate at home to make good chere I haue decked Pro. 7. 14 my bed with ornaments c. Come let vs take our fill of loue vntill the morning let vs take our pleasure in dalliance all this founds well but taste of her cates and delicates and how hard is the reckoning the body must pay for it for howsoeuer Dalilah speakes faire yet in the end shee bereaues Sampson of Iud. 16. 19. his strenghth of his sight and of himselfe and yet the shot is not paide but thy soule must goe to the reckoning for thou postest to hell on the backe of vnciuill pleasures if thou thinkest that now all is discharged thou reckonest without thy host and therefore must reckon twice thy goods must goe to the paiment This sinne maketh euen the couetous man prodigall as thy goods so thy good name must make vp the shot when thou thinkest all is discharged there comes an after reckoning and thy posterity must pay it thy bastardly generation the children wich are not yet fashioned in their mothers wombe I had rather want a little hony then thus be stung with the paiment I like not the Scorpion which goeth ouer the body very smothily but stingeth with the tayle nor yet the gnats which making musicke about the eares doe euermore sting or they part nor yet such pleasures as like tragedies haue as bitter ends as they haue sweete beginnings When that famous or rather infamous harlot Lais demanded of Demosthenes a round summe of money for one nights lodging hee gaue off his suite with these words Nolo tanti emere poenitentiam I will not buy repentance so deare If one single coarde was strong enough to drawe Demosthenes from fleshlie delights then what shall a threefold coarde doe vs nay a coarde which is fiue times doubled When the mother of Lemuel would disswade him from giuing his strength vnto women she puts him in minde that he is a man Por. 31. 2. 1. Cor. 6. 20. of worth Wee are men of worth bought with a price but if we yeeld to fleshly delights we shew our selues base pleasures they say are for the body and the body for the soule and therefore if this sinne reigne in vs we are become seruants to our seruants seruant And therefore the lawe of Nature before the lawe of God was written did punish this sinne with death Iudah when he heard his daughter Tamar had played the harlot and with playing the harlot was with childe gaue this sentence bring Gen. 38. 24. her forth and let her be burnt The Aegyptians cut off the womans nose and the mens members Augustus Casar permitted the father to kil his daughter taken in adultery Canutus a Danish King in this land did banish them Tenedius a King in another land did cut them in sunder with an axe Lex Iulia and the lawe of Romulus did put them to death and therefore the Pope is to blame who alloweth of Courtisans which pay tribute for licence to be commen whores Much to be misliked was that iudgement giuen against Theodora in the 7. persecution of the primitiue Church who because she refused to doe sacrifice to the Idols was therefore condemned to the stewes though by the pollicie of Dydimus a Christian who came and tooke on him her apparrell and sent her out in his shee kept her selfe chaste let the Church which is a Virgine married to Christ keepe one faith and let all that are married one to another keepe the same office in flesh which the Church keepeth in faith let young men with Ioseph striue manfully to subdue this sinne Cen. 39. 9. knowing that chastity is grace to the body beautie to the soule and peace to the desires A third sinne which the Apostle reckons among the workes of the flesh is vncleannes which is a generall word comprehending the two former sinnes and stretcheth yet further condemning the sinne of the Sodomites when man with man workes filthines and therefore to blame was Sixtus the 4. who built a costly Stewes in Rome appointing it to be both maseuline and feminine making a gaine of that most beastly sinne giuing the whole familie of the Cardinall of Saint Luce free leaue in Iune Iuly and August to vse that sinne for committing whereof God reigned vpon Sodome and Gomorah fire and brimstome from â—en 19. 24 heauen A bird of the same feather was Iohn Casus Archbishop of Beneuentane the Popes Legate to the Venetians who magnified this sinne not in word alone but commended the same in writing but as Phoâ—ion did thinke he had spoken somewhat amisse because the common sort commended his Oration so thinke the worse of this sinne because such lewde persons giue it such allowance and so great commendation Buggery with beasts is another sinne comprehended vnder this vncleannes a sinne so hated of God that the innocent Leu. 20. 15. and harmeles beast should dye as well as the party that committed the fact Other sinnes of like sort which nature doth abhorte and chaste eares will not willingly heare the very thought whereof woundeth the heart with horrour I purposely passe ouer and come to the last branch which is wantonnes and this is either inward or outward inward in the heart for he that lusteth after a woman hath committed adultery with her Mat. 5. 28. already in his heart and God did punish the resolution a Gen. 12. 17 in Pharaoh and b Gen. 20. 3 Abimelech though neither of them had come nigh vnto Abrahams wife we haue a saying thought is free but the Apostle saith I had not knowne that lust had been sinne except the Rom. 7. 7. law had said thou shalt not lust I know this sinne shrowdes it selfe vnder the habit of vertue and as cleanlynes doth
their land so long by the yarde that they leaue not for themselues a foote who can as easily carry many Oakes and Woods on their backes a as 1 Saâ— 1â— â— Goliâ—h carried in his hand a speare as bigge as a weauers beame to blame are women who tire not themselues as holy women in times past b who trusted in God and were subâ—ect 1 Peâ— 3. 5 Esa 3 1â— to their husbands but like the c daughters of Zâ—on must haue too much variety and cloth their flesh like the Raine-bowe with garments of diuers colours Not but that men of degree and calling may weare sumptuous habits according to the custome of the Country and honour of their place as in Kings houses d they weare soft rayment without reproofe but when Mat. 11. â— Luc. 16. 19 men beyond their degree and place must like the e rich man be cloathed in purple for ostentation and fine linnen for delectation when they must haue their faced and defaced garments when they must apparell their apparell with ruffes on ruffes laces on laces cuts on cuts when they must haue pearles to adorne the body though the soule be robbed of her Iewels when they must haue rich ornaments not so much for vse and profit as for a bragge and to serue other mens eyes this this is lyable to reproofe and they which put on this light attire cannot lightly put on honest and chaste conuersation Now for the fashion attire is as strange in fashion as the Gyants were monstrous in nature and Adam was not so much ashamed of his nakednesse as now men may be of their cloathing Honesty first inuented the seemely garment to couer our vnseemely parts Necessity the profitable garment to defend vs from the iniury of the weather but riches and riot did find out the precious which vanity did fashion to her tricke howsoeuer this land hath giuen other nations the foile yet they haue giuen vs the fashion the pride of all Countreys sits in our skirts the follies of all Nations are fallen vpon vs if there be a new toy or a new fashion men but especially women be sicke of the fashions and neuer well till they haue it though some of them with their fashions grow cleane out of fashion But ad quid perditio hac whereto serueth this waste there is no building to that which is made without hands no ioy to a quiet conscience no cloathing to the righteousnes of Christ put on therefore the Lord Iesus Christ and let Rom. 13. 14 not vnchaste behauiour shew it selfe in the gawdines of attire what are silkes but the excrements of wormes what is gold but the dregges of the earth what are precious stones but the rubble of the sea compound thy garment of all these and make it of the best fashion yet art thou not clothed like g the lillyes of the field Nature hath cladde beasts with an hayre Mat. 6. 29. skin and fowles with feathers but man because he is indued with reason it brings forth naked leauing his couering to good discretion let apparell therefore be such as shall not so much satisfie a curious eye as beare witnes of a sober and chaste minde Now for Diet a full belly makes a foule heart gluttony and drunkenes lead the dance chambering and wantones follow forthwith fulnesse of bread bredde vneleannes in the Sodomites Rom. 13. 13 Ez. 16. 49. when the mouth is a tunnell the throat a winepipe the belly a barrell filled to the full whoredome workes out the rankest weeds grow out of the fattest soyle and therefore as the b Apostle Saint Paul speaking of purity speaketh first of 2 Cor. 6. 6 Ier. 5. 7. 8. fasting so the Prophet i Ieremy speaking of impurity and vncleannes speaketh first of feeding to the full The body is a seathing pot concupiscence is a fire plentifull and costly diet doth kindle the fire Venus in vinis Venus warmes herselfe at the signe of the Iuie bush and sine Cerere Baccho friget Venus not but that Paul and his acquaintance may meete at the market of k Appins and at the three tauernes for as we may eate Act. 28. 15. 1 Cor. 10. â—5 whatsoeuer l is sold in the shambles though Pythagoras would eate of no liuing creature as Essei people of Palestine would neuer eate Pigeons and as the disciples might eate and drinke whatsoeuer was â—et before them ordinary and common victuals Luc. 10. 7. so God hath giuen m wine to make glad the heart of man and oyle to make him a cheerefull countenance onely wee Ps 104. 19 must take heed wee bee not irregulares gulares and making the corps a cloake-bagge and the gut a gulfe abuse Gods good gifts and take thereby occasion to sinne The eight Commandement Exod. 20. 15. Thou shalt not steale AMong other reasons why God would haue his Leu. 11. 1â— people Israel abstaine from fowles liuing vpon prey this was one to teach them they should not prey one vpon another they should not take away one anothers goods and feede themselues by offending him who feedeth all This is also the marke at which this Commandement doth leuell which forbiddeth vs to haue vncâ—s vngues to be light fingered to increase that which is not our owne by putting our hands to our neighbours goods and secondly inioyneth vs to content our selues with our owne estate to get our owne liuing with our sweat and as much as we may to procure the good and the welfare one of another Two sorts of men liue vpon prey the first more publike and these are they which prey vpon Church or common wealth vpon the Church these are either grubbing Patrons of benefices and their sacrilegious brokers who robbe the Clarke whom they intend to present or else greedy Parishoners who spoiling the Lord in Tithes and offerings rubbe the Clarke presented the first of these resembles the horse-leach a Pro. 30 15 which cryes giue giue resembles Iudas who saith b Mat. 26. 15. what will yee giue resembles the diuell who saith c Mat. 4. 9 all these will I giue if and before matters be concluded Magus must offer money the purse must pay for it or else the wings of the benefice must be clipped Tithes must be compounded for or else abated the palmer worme must haue his part the grashopper his part the canker worme his part the caterpiller her part and all that remaine shall be but Reliquiae Danaum atque immitis Achyllis and the quotum shall consist in a great number of small Tithes the Clarke shall haue a Camels skin stuft with straw a great Canon that giues a monstrous cracke and shootes but paper with Ixion he must imbrace a cloud for Inno and with Narcissus make much of a shadow in stead of a water Nimph he shall haue the shell when Ichnewmon hath suckt out the egge of the Crocodill or the shelles of the Oyster when the
his wife or the woman bee false to her owne bosome God punished this sinne in a GeÌ„ 12. 17. Pharoh and b Gen. 20. 3 Abimelech though God kept them that they came not nigh Abrahams c Gen. 39. 9 wife and therefore when Putiphar committed all that hee had into Iosephs hand he barred him of his wife and in this case Xenophon was put to his non plus for being asked if his neighbour had a better house then he whose he had rather haue his or his owne he answered his if he had a fairer horse then he whose had he rather haue he answered his if he had a better or fairer wife then he whose had he rather haue hic Xenophon ipse tacuit at this Xenophon was silent a man must hold his owne wife for better for worse so long as they both shall liue corrupt affections like Eue lie in our bosome and will seduce vs vnruly motions are to our vnderstanding as Dalilah to Sampson they burne within vs as brimstone at the match let this law draw out the burning venome of those fiery serpents that lurke in our hearts if a man bee vpon a horse that flingeth and kicketh and doth what hee can to run ouer all the field the cunning rider will reine him vp and bring him to a good pace so a good Christian will ouer-master his passions and suppresse them when they are miscarried to rebell he will direct humors to their right courses and draw the flood of affections into their owne chanell Wife In that God setting downe the houshold goods and chattles and all that a man hath put the wife in the first place I note that to be true which Salomon saith a Pro. 31 10 the price of a vertuous woman is farre aboue the pearles which teacheth first the husband to loue his wife more then any earthly thing when Alexander had ouercome Darius Darius seemed little to regard his estimation if he were to die he seemed little to regard his life but when he heard his wife was taken prisoner hincillae lacrimae then his eyes did spout forth teares as the conduit waters each teare did ouertake other he did ouerweepe his weeping and sighes did breake from the center of his heart as fast as the teares stoale downe his cheekes againe it teacheth that of all other things a man should not wrong his neighbour in his wife as the wife of Hieron was acquainted with no bodies breath but her husbands for when he his enemie casting in his teeth his stinking breath blamed his wife who neuer told him of it she desired him not to thinke the worse of her for shee thought euery mans breath had smelt like vnto his so on the other side should the husband be acquainted with no bodies breath but his wiues she for her part must be as the Marigold which of all the Plants opens onely to the Sunne let not him for his part be as the sed horse â—eigh after his neighbours wife and croake in the chamber like the froggs of Egipt his eyes must be eyes of Adamant which will turne onely to one point let not his be wandring eyes let him not make the faces of other mens wiues like glasses which the Larke-taker hath in his day net least while like the birds he gaze too much he be taken in the net it is set downe as one of b 2 Sam. 11 4. Davids greatest faults that suffering lust to enter in at the windowes of his eyes he gaue way to his sinne till he did lie with the wife of Vriah and therefore set not the thoughts on fire by affection much lesse follow the lusts of the flesh much lesse fulfill the lust of the flesh much lesse prouoke the lust of the flesh but put the axe of Gods iudgments to the roote of wanton nature and cut it off circumcise the foreskin of the hart that is the true circumcision in the spirit not in the letter whose praise is not of men but of God Nor his manservant nor his mayde As well Salomon the diuine as Aristotle and other Humane Philosophers in their Oeconomicks set downe not the wife and seruants onely but the children also and God commanding to hallow the sabbâ—th sayth in it thou c Exo. 20 10 shalt not doe any worke thou nor thy sonne nor thy daughter thy man-servant nor thy maide a question then may here be asked why sonnes and daughters are not mentioned as well as the wife the manseruant and the maide the reason I take to bee this men are addicted either to their pleasure or their profit Pleasure like â—yrâ—e inchanteth the minde transformeth men into swine and mastereth reason with sensualitie neither was it a greater miracle to see the three children walke vntoucht in the midst of the fiery furnace then to see how Ioseph held his body short of pleasures in the present prouocation therefore couet not thy neighbours wife was a necessary precept againe for profit it is true which the Apostle sayth d Phil. 2. 21 All seeke their owne and therefore like Martha they are e Luke 10. â—0 cumbred with much busines are so farre from serving one another f Gal. 5. 13. by loue as the Apostle aduiseth that as though they did enuâ—e that another should haue a better servant then they they are readie to lay baites to draw him to them and therefore it was not without neede to say thou shalt not couet thy neighbours seruant but children are a charge to him that keepe them must be led into wholsome pastures because they be Gods lambes watred because they be the seed-plot of heauen they must be kept cleane because they be Gods vessels and kept in that after flowers of youth may follow fruits of good liuing they haue no list in age to liue as they should which haue libertie in youth to liue as they list because men are loth to take this care and this charge therefore they neuer couet other mens children nay they will hardly be intreated to take another mans sonne or his daughter nay let a father giue money with his child that another may take him but as his apprentise yet hardly wil he take him and teach him the trade of his way and bring him vp in instruction and information of the Lord in a word therefore as well sonnes as seruants are commanded to keepe holy the Sabbath because both sorts are readie to transgresse it but none are forbidden to couet sonnes as they are to couet seruants because that without a prohibition men are readie to obserue it Manseruant nor his maide As God hath made the seruants lower then the wife so he hath here giuen them place before the Oxe or the Asse which must teach the master to make more reckoning of his seruants then of any Cattell he keepeth he must haue an especiall care of their bodies and of their soules of their bodies in sicknesse and in health in
meum and tuum indeed in the primitiue Church d Act. 2. 44. the Disciples had all things common but this communitie stretched no further then to the releefe of those that wanted for wheras in these times men are giuen to hoard vp and like dogs deuoure what they can catch and gape continually for more so that this is true Some all some neuer a whit and this they say is good in pollicie lest equality should breed confusion as if there must needs be equalitie if there were not so great inequalitie in those times it was other wise for many as e Act. 4. 36. Ioses is set downe by name as though he deserued better this way then the rest when they saw how hard the world went with the poorer sort would relieue them with their yearely revennewes if that were not enough they would sell some part of their possessions and moderately relieue the necessitie of other according as they sawe their want not that all did this that were accounted Christians or that they which did it were compelled to it for f Act. 5. 4. Peter telleth Ananias that before he sould his possession it was his and after it was solde it was in his owne power he neede not haue solde it or put his money to the common vse or that S. Luke would vrge vs to take the very same stitches out of their Samplers and yet as the inequalitie is divelish where one is readie to dye for want of meate another is killed with surfet and excesse so that equalitie is alwayes commendable where the plentie of one supplyes the penury of another When Dauid stands in need of succour Nabal is too churlish to stand vpon this g 1 Sam. 25 11. My bread and my water and my flesh In these times rich men would haue all waters fall into their sea yet their sea is not full in those times Aarons oyle rested not on his head but ranne downe vpon his beard went down to the very skirts of his clothing Againe it is a common saying which Tully in his first booke De legibus fathers vpon Pythagoras others vpon Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things should be common among friends What then should there be no inclosures should no man haue any thing priuate to himselfe Aristotle 2º Politicorum expounds the saying thus That should be common for vse which is proper to possesse so that which is one mans quo ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be other mens quo ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeede as Ioseph said to his mistresse My master hath not kept any h Gen. 39. 9 thing from me but onely thee because thou art his wife so should no man keepe from other that he hath but vpon reasonable tearmes let him haue according to his necessitie the vse of it except it be the wife because she is his wife and this is a vertue enioyned by this commandement for as we must content our selues with our owne estate which is a preseruatiue against coveting that which is another mans so must wee haue a desire to do our neighbour good which is a preparatiue to helpe him with that which is our owne i Exo. 17. 12 Aaron and Hur lent Moses their hands when he was weary in holding vp his hands k Luc. 5. 7. Peters partners helped him with their Nets when his owne Net was broken a good man as he is no mans enemy so is he not more his owne then another mans friend thus the Moone receiuing light from the Sunne lets it shine vnto the world thus the true lights of the firmament are still in motiō for the good of others thus the hart receiuing spirits from the liver doth minister them to the brayne and the brayne to other parts of the body Nature hath taught the Deere to helpe one another in swimming the Cranes one another in flying one stone beares vp another in buildings contriued by art nothing is made for it selfe and nothing is good vnto vs except we communicate the same good vnto others and therefore the l Gal. 5. 13. Scripture will haue vs seruants to all and God bindes vs vnto it by force and drawes vs as it were by the hayre of the head in distributing to sundry persons different graces that they might mutually succour and interchangeably helpe one another Of the three m 1 Cor. 13 Sisters which neuer part from one anothers sides faith lookes to God and his Word hope to his gift and reward charitie to the profit and commoditie one of another God make our charitie like the lampe of the n Ex. 27. 20 Tabernacle which alwayes burned and the fire of the Altar which neuer went out make our hope as the piller of fire which guided Israel to the land of o Ex. 13. 21. Canaan increase our faith till we receiue the end of our faith even the p 1 Pet. 1. 9. saluation of our soules thorough Iesus Christ our Lord to whom with the Father and the holy Ghost three persons and one euerliuing God be giuen all honour and glory power prayse dominion both now and for euer AMEN FINIS
Latron hath had the flesh of the fish small matters like the skabbard shall remaine vntoucht when thunder hath destroyed the sword The Statute of Mortmaine prouided they should giue no more to the Church and therefore like Moses it cried Hoe but tempora mutantur nos mutantur in illiâ— These latter times haue seene the springs of bounty like Iorden turned backe which heretofore did run fresh and fast into the Church Our fathers fore-fathers put too much bloud into the Churches veines succeeding ages for her good that it might not dye of a plurisie let it bloud in the swelling veine of her excesse these times are so farre from stopping the issue that they prick it still and suffer it to bleed to death The Aegyptians dealt hardely with the Israelites when they tooke away their straw and so doe these Gipcies which take away the corne and allow nothing but straw they are sicke of the dropsie and a cup as big as a Church will scarse satisfie it so they may bee golden Patrons they care not though they present leaden or wooden Priests they are content with Michaes Priests so they may haue them for Michaes wages they preferre euen light angels before Angels of light and care not how little reckoning the Clarke bee so they may sell their presentation at a great price they doe not so much regard aram dominicam as haram domesticans these are not Papistae but Rapistae Merchants broken into the Church a great deale more intollerable then those which Christ whipt out of the Temple This sacriledge is theft in the highest degree in reuenging whereof d Act. 5. 3. Peter vseth his key in mentioning whereof e Rom. 2â— 2â— Paul maketh it a match or ouermatch for idolatry and indeed if couetousnesse bee Idolatry and theft the daughter of couetousnes and sacriledge the eldest daughter of theft then he that committeh sacriledge may be sayd an Idolater besides he is a meanes of Idolatry in bringing in ignorance and superstition and though there be great fault in the Clarke for he should say by the grace of God I am that I am not by my smooth tongue not by my great friends not by my bribing purse yet Sacriledge is a beame in respect of this mote and though the beame and mote must both be cast out yet f Mat. 7. 5. first cast out the beame g Mat. 2â— 12. though sellers and buyers must both be cast out of the Temple yet the sellers haue the first place and therefore ye Patrons be no longer Pyrats of the Church neither mangle nor sell that liberall allowance that is committed to your trurst doe not vnder colour of taking away the superfluity leaue to little for the necessitie of the Minister be somewhat more friendly to the Church then the East winde to the fruits of the eaâ—th doe not h 1. Kin. 14. 17. with Rehoboham giue her sheilds of brasse for her sheilds of golde make her not a marke to shoote at pull not still the forbidden fruite despoyle not the Church which your fathers clothed rob her not of her possessions and endowments let not your Leuits purchase your Cures let him haue his penny that labours in the Vineyarde the false prophets made a spoyle of you doe not you make a spoyle of the true if you are merchants of soules you are enemies of religion you consume the zeale of Gods house and are harbingers to take vp Chambers for the diuell Againe the Parishoners which with-hold their tithe are sayd to robbe or spoyle i Mal. 3. 8. 10. the Lord in tithes and offrings God as he will haue the seuenth of your time so he will haue the tenth of your liuing Moses giues a strict charge for this in the Old Testament and k Gal. 6. 6. Paul as strict in the New The Minister is borne for the good of many and many for the good of him to Minister to him temporall things as hee to them spirituall and therefore doe not yee like Caterpillers cleaue to the fruites of the Church say truely with the Pharisee l Luc. 18. 12 I giue tithe of all that euer I possesse and giue it with a willing minde Others like greedy cormorants and fawcons seaze and plume and prey vpon the common wealth such are they who make a priuate gaine of that which should be for the publike good such as depopulating Parishes thinke themselues ill seated when they dwell by neighbours such as grating vpon poore trades with hard ingrossing to get much wealth put in hazard all their credit and estimation euen Tully a heathen Philosopher in his third booke of offices thought this pulling this catching and snatching from other did ouerthrow common societie and that the whole body must then needes be weake and perish when euery part thereof did thinke it might be strong if it had conueyed to it selfe the strength of the next liues but let this suffice to haue spoken of publike theft either in spoyling Church or common wealth there is a more priuate theft when a man is a theefe to himselfe or to his neighbour or to both to himselfe either to his body or his goods to his body when he doth not minister to it thiâ—gs necessary but will be alwaies indebted to his backe and to his belly and so as he may haue his purse full he cares not though he keepe his backe bare and belly thinne and cares not how poore he liue so as he may dye rich The good man hauing nothing is Lord of all things l habet â—mina quia habet habentem omina he hath all 2. Cor. 6. 10. things because he hath the Lord of all things the father the most ancient of dayes filleth his memory the sonne the wisdome of the father filleth his vnderstanding the holy Ghost the comforter filleth his will on the other side the miserable man hath all things yet of all he hath he hath nothing he is good to none but worst to himselfe he is like the Cornish-chough which will steale a peece of money and hiding it in some hole will neuer helpe her selfe with it afterward vnlike the deluer of the earth for he with his matâ—ocke drawes reliefe and nouriture out of the earth but this man hides that in the earth which should be a meanes â—â— nourish and relieue him if he wants any thing his spirit is troubled with restles thoughts to get it if he hath any thing he comforts not himselfe with it but accompts it lost that he bestowes vpon himselfe he is afraid hee should hinder himselfe of a chicke if he should but eate an egge and thinkes himselfe halfe vndone if he makes a good meale on his owne trencher this is an euill which Salomon saw vnder the sun and it is much among men m A man to whom God hath giuen M. Eec 6. 1 riches and treasure and honour and he wanteth nothing for his soule of all that it