The house-holder: or, Perfect man. Preached in three sermons lately by Ed: Topsell, preacher at Saint Buttolphs without Aldersgate Topsell, Edward, 1572-1625? 1610 Approx. 187 KB of XML-encoded text transcribed from 105 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A13822 STC 24126 ESTC S121017 99856208 99856208 21736 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13822) Transcribed from: (Early English Books Online ; image set 21736) Images scanned from microfilm: (Early English books, 1475-1640 ; 1644:05) The house-holder: or, Perfect man. Preached in three sermons lately by Ed: Topsell, preacher at Saint Buttolphs without Aldersgate Topsell, Edward, 1572-1625? [30], 64, 63-173, [1] p. Printed [by W. Jaggard] for Henry Rockyt, and are to be sold at his shop in the Poultry, vnder the Diall, [London] : 1610. Printer's name from STC. A variant of the 1610 edition (STC 24125). Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Protestant authors -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE House-holder : OR , Perfect MAN. Preached in three Sermons lately by ED : TOPSELL , preacher at Saint Buttolphs without Aldersgate . Prou. 27 , 23 , &c. Be diligent to know the estate of thy Flock , and take heed to thy heards , &c. The Contents follow in the next leafe . Printed for Henry Rockyt , and are to be sold at his shop in the Poultry , vnder the Diall . 1610. ❧ Contentes of the first Sermon . 1 DIfferences of men , because few be good , 2. A perfect man , described by the text , 3. Wisedome , needefull for all ; especially for the teacher of other , 4. The way to attaine it . 5 Neglecters of the meanes , reprooued , 6. multitude of fooles , and a remedy for them , 7. All wants sensible , except the want of true Wisedome , 8. odiousnesse of spirituall folly , by Doctrine , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. And by comparatiue examples , 19 , 20. Exhortation to wisedom , and dehortation from folly . Contents of the second Sermon . 1 THE subiect of priuate wisedome , 2. Diligence described , 3. The necessity thereof , 4. The diligent shall beare rule , 5. And is rewarded , 6. The praise of diligence , 7. Dispraise of negligence and sloth , 8. Commodities of diligence , amplified in mo rewards , 9. As Nobility and acquisition of honour , 10. comfort to the diligent , and good presidents to other , 11 Discommodities of negligence . 12 Education to labour , & desert of hire necessary for al men . Contents of the third Sermon . 1 THE generall charge of Householders , & praise of knowledge . 2. Euery man shold know his owne estate and affaires , 3. And not onely belieue other , 4. Comparison of Faith & Knowledge . 5. Dignity of knowledge ; especially Diuine . 6. Ignorance , cause of many euils , 7. Who , and what must bee knowne in Oeconomicks , 8. God and reason commaundeth it . 9. Honour of Household , prouision and cares , 10. Yet with predominancy of spirituall things . 11. The Householders Store-house necessary . 12. This store must be giuen forth : commaunded by God. 13. By Nature . 14. By Men. 15. Exemplified in Beasts and Creatures . 16. 17. yet so , that we leaue rather then lacke . 18. It must be spent on our Countrey . 19. 20. 21. 22. And on Wiues , Children , Seruants , and Strangers . To the Right Honourable , and right worthy young Plants of Nobility , highly borne , Diuinely educated , and happily married , the Lord RICHARD SACKVILL , Earle of Dorset , Baron of Buckhurst , and the Lady ANNE , his beloued wife , sole Daughter and heire to the renowned Lord , GEORGE , late Earle of CVMBERLAND , and the truly Religious Lady , MARGARET , Countesse Dowager of CVMBERLAND . Great LORD and LADY , IT were vaine to excuse this enterprize , your goodnesse will not refuse it , it were folly to commend it , your wisdomes might iustly explode it . I will not say , I contriued and compiled it for your sakes , so shoulde I seeme to begge your thanks , and depriue my selfe of a vniuersall benefite ; for wee that labour in the Church , must not bee personall . Yet I will say , that I would not divulge it to the world , but vnder the honor of your names : And if it could adde either Goodnesse or greatnesse to your Honours , ( as I hope Almighty God in time will both ) I would euery line had beene a leafe , and euery page a volume , till both your soules and selues could say with Salomon , who could eate or hast to these things more then we ? You are nowe become other then you were , and the graces of your Noble Natures and education , begin to appeare to the view of all that will beholde you : for your great places haue mounted you on the highest seates , whereby you cannot bee secret though you woulde ; for you may not discend that Theater of Honor , till you dye , Principibus regnare est viuere , & non regnare est mori , Princes & Rulers , their life is to be eminent , and when they cease to be eminent , they dye , and cease to liue . VVherefore you see ( without my Narration ) the good and euil in great personages will disclose it selfe , so as all the enemies shall not staine their Vertues , which will breake forth like the Sunne in his heighth and heate ; nor all the flatterers , with their seuerall false colours , and false praises , so enammell and gilte ouer their vices , but they will discouer themselues , and if they would not , yet an euill conscience is not cured with false praises , nor a good one wounded by vniust reproaches . Your Hon : are greatly blessed by Almighty God , & I am assured you will , as you ought , euer acknowledge his goodnesse and greatnesse , the Author of yours : For you haue not forsaken your Fathers houses , with Abraham , Iacob , and other , but you are both heires of your Fathers houses , and in their houses , to your mutuall glory , your coniunction hath increased their honour for you acquired . And that which hapneth to fewe , is fallen vpon you , euen in your first and yonger yeares , to be rich , and good , God graunt it to continue , and ( without blemish , to the Noble Stemmes from which you are descended ) I will not cease to pray , that you may bee glad Parentes of many children like your selues , and you , and your Posterity , be greater and better then they , if it bee Gods good will and pleasure . The first thing wherein your Hon : must now shew your selues to the worlde , is your Houshold gouernment . Houshold Gouernment , I say , the Parent & first beginner of Common-wealthes , the Seminary of Kingdoms , & Counsels ; the discerner of naturall wisedome , the Architect of honour , and Disciplinarie schoole of a wise , vertuous , and happy life : from which Almighty God setcheth his Byshops . The Romaines , and best common-wealth-men , fetched their Consuls & Tribunes , and many times Kings haue beene chosen out of this ranke . The wise Salomon is an Authour of this gouernment , as you may reade in the succeeding discourse . Antoninus was made an Emperor , out of this sight , proofe , and hope , who is commended for taking away all wages from the ydle , and leauing nothing to his Daughter , but his priuat Patrimony . Hermion , the fift King of Germanie , who liued after the floud , foure hundred and eleuen yeares , much about Abrahams time , is likewise remembred for his oeconomy . VVhē he went abroad to fight , he gaue diligent order for his Husbandry at home . I could speake of Eberhard a Duke of VVittenberge , for this cause honoured like a God. Of Galeacius , of Columella , and of Cato the wise , who wrote heereof , and is commended for this saying , Non deterior domus rector quam ciuitatis . A Housholder is not inferiour to the Gouernour of a Citty , and he that is not wise in Domesticall matters , shall neuer bee trusted in the Common-wealth . For these causes , when I came vnto Hartfield , after seauenteen years absence , ( the first Pulpit that euer I ascended , and the first place of my Ministerial function ) I chose to speake heereof , how , and with what successe your Hon : haue hearde , and I am not now bound to make relation thereof , or trouble my selfe , against rash , ydle , false , and at the best , ignorant censures ; yet as euill Lawes gaue occasion to good manners , sinnes to Sermons , so hath contradiction to many good Bookes , and therefore I resolued first for your Honours satisfaction , and in you for a more vniuersall commodity to all my Countrey-men , to giue my Sermons a publicke birth , through my further trauell , praying your Hon : to be the witnesses of their Christendome , that they containe nothing but Christian doctrine , and let them be called , the Housholder . Conueniunt rebus nomina saepe suis , I trust that either their Ancestor ( I mean Salomons Text ) who was a Preacher , from which I haue lineally deriued them . Or at the least , some Aungell of God , may giue me ( with blessed Zachary ) a sufficient warrant , to take Tables and write , Their name is the Housholder , & so I hope they shall grow in fauour with God , and all good men . To conclude therefore , right Noble and happy Earle and Countesse , you haue already begun as much as I haue obserued , your Family , and Domesticall affaires are handled , not as though their Gouernors were but twenty , yea rather , sixtie yeare olde . You haue done as well for the time ( I thinke by inspiration ) as all the Diuines could haue aduised you , Purging out the old leauen from the family to you descended . Yet giue mee leaue to say one thing , for the enemy of mankind is cunning . VVhen Humericus purged his Court from the Manichees ( a pestilent kind of Haeretickes , which made two Gods ) in crept the Arrians , which denied Christ to bee God : and thereof , there was a vision : First , a holy man saw a Church full of men , and presently after they were driuen foorth , bee saw it full of Swine . I compare not your Hon : to Humericus ( a wretched & Haeretical Vandall ) nor the iustly expelled Domesticals to such mē , but only the prophane beasts which wil be any thing , or of any religiō , for your Hon : fauour , and entertainment . These I compare to beasts & swine , liuing in eating & drinking , and pleasure , whom I pray God to weede out , if any such be , or to keepe out of your Family , them that by any preferment of friend or so may be commended vnto you . I could say more , but I will not trouble your patience with these plain discourses . I hope that Iesus who hath formed your Hon : before you were , and now reformed you since you were , wil make you not Cypresses only , but Oliues & Vines , for his owne glory , for the Church , for your Nation , for your families , & for your owne soules estate , which I intreate you to prefer before all earthly honour and glory , and so I rest . At your Honours command , EDVV. TOPSELL . To the right Noble and Honourable House-holders , feeders of the Poore : ANTHONY BROVVNE , Viscount Mountacute , at COWDREY . Sampson Lennard , Esquire , at Hurstmounseaux . Thomas PELHAM , Esquire , at Halland . Richard Blunt , Esquire , at Dedsham . AND TO all other wise , temperate , prouident , and liberall House-keepers within the County of Sussex : EDWARD TOPSELL Parson of Hartfield and Preacher , wisheth them continuance of theyr HOSPITALITY , and reward of theyr CHARITY in the Worlde to come . My LORD , SEe and reade how impartiall wee are : our Pennes are like your house , open to all that are to bee praised , as that is open to all that are to be relieued . If they want , you examine not their Religion , for GOD hath made you a feeder , and not a corrector ; the faults of a vicious man in want , extenuate not the Charitie of the liberall . Your praises ( without respect of Religion ) are cōmendable before vs al , for your charity aboundeth aboue many : and I thinke ( if fame be no Lyer ) aboue most of your ranke . I neuer saw your Lordship , and knowe you not , but by the Fame of your liberality , which I was glad to heare , for your owne sake , for the poore , but sorry , you haue no mo fellowes or followers . Trust me , my Lord , I would to God , you were ours , for why should the Christian-worke of such a hande , be lost and vnrewarded , for the want of true loue , or the loue of the truth ? Oh , that your Honor had missed your instructors , and that your youth had not ben corrupted as fast as it increased : that good Nature , and studious Deuotion , sober minde , and Noble birth , had bin to your country a greater Ornament , and to your Familie and Soule , afar more assured meanes of the Heauen you desire , then the way you walke in . But I trust , nay , we all pray , with S. Austens mother , Ne harr̄ lachrimarū filius pereat . You are great & nobly born , discēded of a Grand-father , in all things like your self , iust , tēperat , wise , liberal , merciful , prouidēt , a louer of his coūtry , but not of his Countries Religion . You are his true heire , he did Auizare his religion , you do the like in your religion and charity . Well , God hath made you happie , in that you are able to giue : and I hope , that as one of your eyes is opened , & seeth the obiect of your mercie , and the true vse of your large Patrimony , so in time , he will open the other , to see the infallible obiect of a Christian faith , for the possession of your farre greater Patrimony in heauen . To this I am sure , your second selfe , your noble , vertuous , and truely sanctified wife , saith Amen , Amen . She is a true confessor , she hath kept her owne as well as Queene Clotildis , the wife of Almaricus , shee is most like her , of all Ladies aliue , though your Lordshippe be a farre more kinde husband , then that Heretique King , and therefore I hope if you might with the Law , yet your noble nature ( for your own particular ) would not restraine her free liberty to visit the sacred meetings of the good Christians . In ●onfidence whereof , I will honour you both , and euer pray that your Lordship may neuer leaue off your charity , nor that Noble Lady change her Religion , the assured and vndoubted way to life eternall . Farewell . Maister LENNARD , YOu are a Housholder by birth , for your aged and most prouident Father , was the best that euer I knew , except yourselfe . You have truly performed his last charge to you , which was to doe the like . You haue done it in two Counties , Kent hath missed you , Seuenoke ( the place of my birth and education ) hath wept for your absence : Sussex hath found you , and God prouided for you therein , the noble Patrimony of the Dacres of the South . So that now , I cannot decide , whether your worthy father your noble wife ( being a Baronesse by birth , and most louing to you ) or your owne disposition , haue made you happiest . He blessed you as Isaac did Iacob , she enriched you , and ennobled you , as Acsah did Othniell . But your selfe is best to your selfe , obeying Father , honouring wife , feeding many , good to all . Let your latter end be late , and all your posterity possesse the same blessings , till the worlds end . And for your selfe , I will pray for your reward , that if it bee Gods will and pleasure , you may haue such rewarde at one time or other , as had Miltiades . When the inhabitants of Hellesponte Chersonesus , were warned by the Oracle , that they shold chuse him for the Prince and restorer of their Country , who did first of all inuite them to his house after their departure out of the Temple , vvho passing by this Miltiades , and hee by their apparrel knew them to be strangers , hee called to them , and offered them entertainment in his house , which they accepted , and the next day they shewed him the Oracle , and intreated him to go with them , & possesse their Countries principality , which thing hee did , and happily enioyed many yeares , the reward of his hospitality . Euen so , the Diuine Oracles , I know , haue prouided for you , & your posterity ( in Testimony that almighty God loueth Hospitality ) more honour on earth , and an incorruptible kingdome in Heauen . Maister PELHAM , WHo may in all your Country say better then you ? My shepheard is the Lorde , his rod & his staffe comfort me . My head he hath annointed with Oyle , and my Cup doth ouerflow . My table is decked in the presence of my foes , I dwell by greene Pastures , and stil waters . You are seated in the Eagles nest , it is a regal Bird : you ( if I be not deceiued ) are descended of that race . Royall thinges do therefore become you . ( Good Sir ) let me not slatter you , the fame and name of your Antecessours , haue long sounded in those partes . Honour of Armes commended your Father and Vncle : Loue of his Countrey , your Brother ; Hospitality in peace hath bin your honour , & I trust you haue not , nor will not giue ouer to feed . Your Patrimony hath beene by your thrift augmented , and there is no cause why your mind should not euer tast of her prime and most honoured graces ; mercy , liberality , and hospitality . These things brought me first vnto you . And I confesse , as I had heard so I foūd , neither want nor wast , neither an euil eye , nor a sparing hand : and in that time of your greatest expence on your poore Countreymen , you increased most in fame and wealth . I cannot forget that note of a neighbour of yours , ( the woorthiest , learnedst , iustest , & most ingeniously affable Gentleman , that euer I knew in all my courses , to whose noble memory , Iowe a better Sacrifice then now I giue ) that your house & hande were open , whē your mouth was shut , and other men had their mouths open , when their houses and handes were shut . You haue ennobled your family , by honorable alliance in marriage . I need not commend him , he honoureth your family , and none that knoweth him , but honoureth him , beeing a louer of the meanes of Honour , Learning , and Armes ; without which , no man is Noble or woorthy of Honour . It is the basest and vnworthiest mark of a Gentleman , to care for nothing , nor to dignifie his house , but by purchases , gallant . Sutes , Rapiers , and Spurs , gaming and playing scores and hundreds , and neuer to doe any part of Honour , whereof he boasleth . A man may say vnto them , as Herodes Atticus did to Bradeas , his Wiues Brother , when hee had praised his race and descent , and yet beeing vnwoorthy himselfe , Tu equidem in astragalis nobilitatem gestas . They haue no Honour , but in olde bones . I will pray that your Sonne may Patrizare , and that ( if Heauen resist not ) you may liue to see him most happie , for you will make him Rich. And I will end , as Stratonicus sayde of his Hoast , vvho receyued him kindly , and welcommed him most heartily , although he knew him not , and after him , two or three in the same curteous maner . Discedamus ò puer , nam inuenimus pro columba , palumbum , & pro hospite pandocheum . Let vs bee gone and depart , for insteade of a Doue , we haue founde a Ring-Doue , and where we thought to find a speciall fauour , to bee receiued alone , wee finde a House-keeper that entertaineth all . Maister BLOVNT , YOu are my latest acquaintance , & therefore with you I must conclude , not as the least , but as the vpper most in my hart , and if I would praise you for houskeeping , you might giue me leaue to say as much of you as of the residue , and in your proportion equall to the best . For with the Centurion , you haue euer loued our Nation , I meane the Preaohers : & vnto your commendation do al the Prophets , and Children of the Prophets , giue Testimony . You and your nobly borne & minded wife , neuer refused him , that came vnto you in the name of a Prophet . Wherefore faint not , but expect a Prophets reward ; a prophets rewarde , what is that ? Nothing in earth but an empty Cup , Heathy and Barren Land ? God forbidde : so the world rewardeth vs , and woulde admit vs but one foote before the Begger ( viz. ) we must stand in the Porch , & the begger without the doore , but a Prophets reward is to be partaker of all the good & labors of the Prophets . For the louers of goodnesse are respected ( before God ) with the Preachers . But especially , the reward of the olde Prophets , was the assured performāce of al that they had foretolde of Iesus Christ , and thereof they are not now ashamed ; no more , nor no lesse is the assurāce of those things , which you belieue & hope , for they that trust in the Lord , shal not be ashamed . These lines ( I mean the succeeding Booke ) were written in Dedsham house , & how vnthankful should they be , if they did not leaue a long lasting Monnument vpon that Housholder , vnder whose roofe they had their first being in letters . Beleeue me Sir , I was neuer better pleased , nor had more cause of cōtent then in your house . Where besides Leuies large feast , we had Christ at the table euery day , I meane the holy scriptures , we wanted nothing fit for Christians , or fitting vs for heauē , only the prime part of your family , your owne worthy selfe was absent , & the hope of your name , your son : Oh , that you had more of such hope , so you had more inheritances for thē : and for the residue of your hapy issue , you are blessed in them al , & they for a father & a mother , are as happy as euer were any of their bloud , & yet by father & mother nobly discended . Now must I your latest Oratour , and as it were , a child of yesterday , blesse you all in the name of al my brethren the Prophets , your ancient & wel respected ghests , to whō with the Sumanite you haue giuē lodging and light , with the Sarepthian widdow , Oile & Meal , with Lazarus , Mary and Martha , meate drink , entertainment & obediēce , & with Onesiphorus sought them out , being not ashamed of their chains . So as Candala Q. of Panonia , & neece to Lewis the 12. of France , said to the Venetians , for her royall entertainmēt , that she neuer knew her selfe to be Queene , til she came to their teritory : so may the Preachers say , they know not themselues to bee Christes Ministers , til they come to your house . The Lorde shewe mercy to this house , and the peace of Christ ( which the Apostles preached ) and the sonne of peace rest in it to the worlds end . So be it . FInally vnto al other Noble , worthy , & Worshipfull Housholders , I present this Treatise , for you ( like the Sheepe of Christ ) are euerie way profitable . Who keepeth the Fatherlesse ? the Housekeeper . Who relieueth the Widdow ? the Housholder . Who traineth vp children & seruants in the feare of God , and seruice of the Commonwealth , and common good ? the Housholder . Who norisheth Arts , Learning , and them that serue at the Altar ? but the Housholder that payeth Tythes . Who maintaineth the world , and defendeth the Countrey ? the Housholder ; who hauing a posterity , loueth it thrice so well as the barren , & mariage-hating Inmate . Who is a monster among men ? hated , of God , disdained of the angels , shame of his Parents , & burden to his countrey , but he that liueth , by whom no other liueth ; that is , no Housholder , and yet rich enough : no liker a Christian , then an Ape is like a man , whose flesh is not good for meat , as a sheepes , nor his back for burthen , as the horse and Asse , nor skins for warmth and Ornament , as the Conies , Squirrels , and Martins , nor good to keep a house as a Bandogge . Simia quam similis , turpissima bestia nobis . You renowned Housholders , that loue this kind of life , purge out of your families , the Drones which eate and consume that whereuppon the Bees should liue ; ô drunkennesse , the horror of Religion , the consumer of youth and strength , the deuourer of al goodnesse , the bane of the Housholder , can no iudgment of God or man , dry thee vp , but like Deucalions floude , thou must ouerrun and ouerslow all , except two onely : the Temperate , and the Religious ? Stand vp ye worthies of the time , finde a remedy for this euil , or else your honor is in the dust , in the Kennell . For as when your best lande is ouerslowed , it yeeldeth nothing : so if you suffer your families to be drenched in this vice , rottennesse & barrennesse will deuoure you all . It maketh your families like Fennes , & the ditches of Marish Land , wherein nothing but Snakes and Serpentes , and vgly Frogges doe ingender . It is the pit of hell , as out of hell no man can come againe ; so out of drunkennesse are none recouered . Your Dogs and Beasts are better then your drunken Children and seruants . For saith S. Chrisostom , Ebriosus est voluntarius daemon , ruinae excusatione carens , et comune generis nostri opprobrium . A drunkard is a willfull Deuill , the shame of mankinde , and one that cannot be excused in his destruction . Neuer shall drunkard come to heauen , for as when the Shippe is sunke after a Tempest , the wares and lading are quickely washed out , but the barke is filled with sand and water , so as all the strength of man cannot weigh it vp againe , nor the best Nauigator , and sailes make it sayle againe : no more when a man is once sunke in drunkennesse ( and sinke hee shall , for the Deuil wil not leaue him , till with the Swine in the Gospell , he drown thē : ) al the perswasions of God & man cannot set him vpright again in the Sea of this worlde . For like to Bonosus the drunkē Emp. Nati sunt vt bibant , non vt viuant , they are borne to drink and not to liue . It hath bin lawfull to put away a mans wife for drunkennesse among some Nations : but it is needfull that drunkards be excluded mens company , & with Nabuchadnezzar liue among beasts ( who are neuer drunke ) til they haue learned this abstinence from them . And belieue me , if you nourish drunkards , your families shall neuer want woe . From which , the Lorde deliuer you , and from Drunkards the Lorde deliuer vs. And so I end for your Liberality , and Hospitality , with the Praier of Nehemiah , Lord remember these Housekeepers in goodnesse , according to all that they haue done to this people . September , 1609. Your Honours , worships , and al that wil beleeue my report , EDVVARD TOPSELL . ¶ The Housholder . Prou. 27. 23 &c. Be diligent to know the estate of thy flocke , and take heed to thy heards . 24 For riches remaine not alway , And is the Crowne from generation to generation ? 25 The Hay discouereth it felfe , & the grasse appeareth , and the hearbs of the Mountaine are to be gathered . 26 The Lambes are for they cloathing , and the male Goats a price of the field . 27 And let the milke of thy Goats be sufficient for the food of thy family , and for the sustenance of thy Maidens . WHatsoeuer is Life ( according to mans weake vnderstanding ) must either be vegetatiue or growing , as in Plantes ; Sensitiue , ye● without motion , as in the Oyster and such like ; Sence and motion , as in all Beastes , Fishes , & Fowles ; and lastly , Reason , as in Aungelles and Men. Now , almighty God hath giuen vnto Man all these : Growth , with the Plantes ; Sence and motion with the Beastes ; Grauity of substance with al corporeal things ; Spirituality & reason with the Aungels : that whereas his diuine Maiesty is the a Life and the Fountaine from whence issueth all other life , it may most aptly agree with vs , not onely that we liue , but that we more then liue , and b that in him we liue , & moue , and haue our being . And verily , seeing we participate in the variety and dissimilitude of so many creatures , it is no maruell , although the faces , and inclinations of so many men , bee also so various , diuers , and estranged one frō another : for our minds are as many as our persons , and our sences more then our heades , and yet in al these , man taking this , of the Fish and Beast , that , of the Tree and Mettall , may be compared vnto the Beast and Money that perrisheth , ô vtinam periret tantum pecunia ( saith S. Bernard of Symon Magus ) sed pecunia tecum : Would God the Money or Beastes might perish alone , but that cannot bee ; for we hauing destroyed them , and they hauing infected vs , we perish together with them ( like the Philistims and their banquetting house , or Sodom and their fruitful plaine . ) But I knowe not whence it commeth , that there liue scarce so many kinds of Wormes , Beasts , and Fowles , as there be kinds of men , that dye to God , and perish euerlastingly , for more perish , then liue for euer . Many are the persons & faces of men , but not so different one from the other , as are the mindes and inclinations of men ; which intruth onely make Men ; insomuch , considering the defects heerein , it is a rare , difficult , and almost impossible thing , to finde a man : For in King c Dauids time , Psal . 14. there was not one , no not one , and yet for strength thirty and one Worthies , besides Prophets and Priests . But in Salomons time , there was some increase , or rather one increase , or to speake more properly , an increase of one , Among a thousand men I haue found one ; one God in Heauen , one Sun in the Firmament , one Phoenix among Birdes , one perfect man among all . 2 There be foure things whereby a man is declared a perfect man : First , Wisedome , whereby he teacheth himselfe and others . Secondly , Gouernment , whereby hee ruleth himselfe and others . Thirdly , Frugality and Labour , whereby he prouideth for himself & others . Fourthly , Liberality , and Mercie , whereby hee feedeth himselfe and others : All these make a perfect man , and without them , our perfection is imperfection and lamenesse : And all these were in Salomon , a Type of the mirrour of perfection , Iesus Christ . First , he was wiser then all his predecessors , and taught himselfe and others , as appeareth by his writinges : Secondly , he was of excellent gouernmēt , for he was the King of peace , or a peaceable King. Thirdly , his frugality , in laying vp graine , feeding and breeding of Cattle , and building of houses , for himselfe and other , was great , yea he made gold and Siluer like stones in Ierusalem Fourthly , and lastly , he was libera● and mercifull , for hee was the first that obserued , as riches increase so are they increased that eat them for his seruants were many thousands , and at one Sacrifice . 2. Chro 8 , 9. he offered a thousand Cattle Out of this practise of Salomon , h● deliuereth all these in my Text vnto other , first expressed in his own person . First , his Wisedome , whil● he aduiseth , Be diligent to know th● state of thy flocke , &c. Secondly , h●● Gouernment , while he saith , Th● riches indure not alway , nor th● Crowne from generation to gener●tion ; intimating hee had tasted 〈◊〉 Crowne and riches . Thirdly , h●● Frugality and Labour , The hay di●couereth it selfe , and the grasse appeareth , and the hearbes of the mountaines are to be gathered : Namely , for the vse and fodder of men and Beasts : and because money & garments are also the beauty and spirit of a family , especially if they bee well gotten ; hee teacheth how to obtaine them , while he saith , The Lambes are for thy cloathing , and the Goats a price of the fielde , ( Viz. ) to get by sale and exchange of them , Money , for other commodities . Lastly , his liberality and mercy , in house-keeping , and let the milke of thy Goats be sufficient for the foode of thy family , and the sustenance of thy Maides . The first thing is Wisedome , obserued in Salomon by Collection , because out of the fulnesse of his Wisedome , he giueth Counsell for other : a note , which I heere note , not out of one word onely of my Text , but out of all of them togither , and I trust not out of order , or curiosity of nicety , but naturally , as the scope of my Text giueth me occasion , considering my Preface ▪ and therefore I will speake of it at this time in my visitation of this place , after many yeares absence , that although you neede it not in regarde of your continued instruction , yet I will endeauour ( that I may be remembred when I am gone ) to helpe forwarde your Faith and Wisedome both together , wherein the boundes that I will walk , shall be Truth ; my matter , Plainnesse ; and my Method , Brevity . 3 Salomon is therefore wise , because he teacheth and giueth Counsel of all thinges , from the Court and Crowne , to the Cart ; from the Maister to the Seruant , from the Cofer full of Golde , to the Barne full of Hay ; from the Family full of Men and Maid-seruantes , to the Field and Commons , stored with Cattle and Flockes : him and his Wisedome , let vs not onely admire , but imitate : for they do not onely win the Game , which strike the white marke , but also they that shoot neere the pin : and wee also shall win by endeauour ( although we misse and faile to hit aright ) if we striue to draw nere in assurance of Faith. Bee wise therefore that you may be men ( Christ saith ) As Serpents , I say as Salomon , to teach your selues and other , for Serpents are wise in daunger , vnto which our Sauiour alludeth , That we should be wise in & against persecutiō , but the stormes of tirany are past , & the bands of danger to our profession are broken , The snare is broken , and wee are deliuered . Bee therefore wise as Salomon , in the Port , in the Harbor , in your peace , in your prosperity . Euery man taketh himselfe to be wise , and therefore euery man ( as a Physitian ) giueth Counsell to other when he is well , and is not able to heale or aduise himselfe in euill . The highest piece and part of Wisedome is , to Counsell our selues , not others . Salomon neuer failed in teaching others , for that is easie , but in teaching himselfe , and distinguishing Vice and Vertue assunder , when it came to practise , there hee failed . Salomon hath many disciples in his defection , not in his perfection , for they are prouided for all but themselues . He therefore that will bee wise , and giue Counsell to other , whether to King and Superiour , or to Seruant and Inferiour , let him first informe himselfe , for the wise man is a worthy and excellent Maister , also a dexterious , and industrious Scholler : How can he teach other that teacheth not himselfe ? And there is no greater foole in the world , then he which is not prouided for his last day , for his farewell to the world , and last estate . His soule is his chiefest care , his greatest price , his honourable charge , and his endlesse hope ; he which is wise for his soule , cannot bee a foole in other things , although hee knowe them not , for they belong not vnto him as the essential Office of his life , but accidentally , and at pleasure , to know or not to know them . For this cause , or for the souls sake , the wiseman inricheth his mind , by all that euer hee heareth , seeth , or that commeth vnder sence or fansie , by obseruing things present , by recording and calling to minde things past and absent , by foreseeing the ends and euents of thinges to come ; whereby diligence maketh him like a Prophet for another life , for another world . Wisedome maketh him giue precepts of life , by comparing things passed , with things present , & iudgement so preuenteth future dangers , that hee is neuer at a losse , euen for the things he misseth , but he is still the wiser by defaults and defectes , and like a wise and artificiall Arithmetician , by a false number findeth a true , and by a wrong way discouereth the right . His eyes are like man and wife , or like Dauids hoast , some went to fight against the enemie , and some stayed to keepe the stuffe and carriage : no more doe they wander , both from home together , one still keepeth house , as one Pigeon still sitteth on the Egs. So the food wherewithall it is sped abroad , is not decrely bought by the death and daunger of the yong ones at home . If hee buy wit , hee maketh much of it ; to keepe it , to value it , to occupy it , that hee may haue the Treasure of knowledge , his Counsels the infallible Oracles of certainty , though no medler , yet seeing into euery mans businesse , and yet best experienced in his owne . For he knoweth , He that is wise shall shine as the brightnesse of the Firmament , and he that turneth many vnto righteousnesse , as the Stars for euermore . Heere is wisedome ; namely , to shine , and heere is the fruite of Wisedome , to conuert others , and I may say of such a man , as it is in the Psalme , Who is wise that hee may obserue these things , for he shall vnderstand the louing kindnesse of the Lord. O happy man , which is such an obseruer ! more happy , then by obseruing times of sowing , and season of reaping ; yea , then Rules of policie , Precepts of Art , course of the skies , Lord or Lady , Maister or Mistris : yet most happy , because hee shall see , heare , and knowe , the louing kindnesse of the Lord. Heere is the end of Wisedome , to inioy his louing kindnesse , to know his wil , to haue his Wages , to worke in his Vineyard , to receiue his penny , to keepe his Sheepe , to inioy his Rachell , to heare his word , to possesse his promises , to liue in his feare , & to die in his fauour . 4. Now , for the attaining of this Wisedome , to counsell and teach our selues and others , wee must ( as the Husbandman ) carrie our seede abroade , out of the Barne into the field , and as he for his increase , doeth ( as it were ) craue helpe of the Earth , of the Oxe , of the Plough , of the Sunne , of the Raine ; yea , of the Marle and compasse , thinges straunge to the seede : so must wee seeke this wisedome abroad out of our selues , in holy & diuine books , as in a fielde ; crauing helpe of the laborious & diligent Pastor , of the assiduous and daily reading , and Prayer ; of the powerfull illumination of the Holy-ghost , and of the hopeful euent , successe , and perpetuity of our diligence . For our way to heauen is by compasse , as the Israelites came into Canaan out of Egipt , and the Lord doth exercise vs by windings and turnings , and going out of the nighest way , to humble vs ; for he could bring vs a nearer way to heauen , to teach vs to value & prize our calling at a higher estimate and rate : for if the heathen coulde obserue , that earthly knowledge was solde for sweat , much more woorth is Heauenly wisedome , euen water and bloud , which our Sauiour indured for our sakes , before we could bee conuerted . Turne therefore your eyes to all things , to gather this wisedom , not onely to Heauen , but to Earth , to Men , to Beasts , to hel , to seas , to all . For a Heauenly knowledge of earthly thinges , will helpe to Heauen , and an earthly knowledge of heauenly things , will send to hell . He that will first see the Sun when it ariseth , must not ( like common fooles ) set his face to the East , expecting her body , but contrary , let him sasten or rowle his eies Westward , vpon the toppes of hils and Trees , where hee shall see her shining , before her selfe ; and that is as much light , comfort , and assurance , as if he sawe her selfe ; euen so , if wee turne our eyes from the inscrutable , and vnsearchable Maiesty of the eternall Trinity , & look vppon the radiant beames thereof , shining vppon the creatures , wee shal sooner see , both the beginning and ending of our wisedome , then by dazling our weake sight and iudgement , against the impenetrable body of his infinite goodnesse , which yet in due time we shall behold , if in the meane season we remaine contented and studious , in his word , workes , and creatures . Saint Basil to stirre vp the Christians of his time , vnto an earnest and laborious searching after this Diuine Wisedome , by familiar comparisons sheweth , that euen in nature it shineth , and in the works or writings of men , we must also look for the same . For ( saith he ) euen as Dyers in their tincture of Purple , first set a Glosse by some flowers , or other Artificiall inuention vpon their wooll , and then after it hath bin well dipped , and as it were stained and altred by that first colour , ( which yet is not the same wherewithall , and whereinto it is to bee changed ) then they cast into it the Purple or Scarlet , which doeth worke the more easily and effectually vpon the substance to be changed and died ; euen so , they which will seeke and find this perfect purple and Scarlet of diuine wisedom , must first seeke it in the tincture of Nature , of humane Inuentions , & Principles of reason , that thereby the Diuine Oracles , may more easily bring them to a perfect conformity with Iesus Christ , their Heauenly Wisedome . And whereas it might bee obiected , that it is supersluous to seeke for these things , which wee must forsake , because they cannot continue , when the better is come , euen as Iohn Baptist giueth place to Christ , and the shadowes of the Law , to the substance of the Gospell : The said Father answereth it by another comparison , that although the fruit be the end of the Tree , without which it were good for nothing but burning , yet Est aliqua gloria frondium , there is some glory and comely vse of the very leaues , which shew the life of the Tree , before the fruite buddeth , and also couereth the fruit in the tendernesse thereof , against the violence of storme & tempest : euen so , humaine Learning , although it ( faile like the leaues that fall ) hath glory and comelinesse in it , and giueth much helpe , Honour and Grace to this Deuine wisedome . 5 Where first of all , I cannot but taxe and reprooue them , who hauing wit , youth , time , health , & other helpes , for their better and more easie accomplishment of this excellent quality ( if I may so terme it ) of Wisedome , yet sit downe and spend out their miserable dayes in vaine pleasures , which cost them more deare , and most of all in the end . I reade of a certaine Abbot , who busying himselfe in building , and other worldly occupations , was reprooued by his foole in this manner : ô stulte quid facis , quid te in huiusmodi negotijs , &c. O foole ( said he ) what doost thou ? Why art thou so troubled with these laborious affaires ? Sit still foole , sit still , with thy good cheere in thy Parlour , and thy Whoore in thy Bed-chamber , and Sie seruias Deo quiete , and so serue God in quietnesse . This foole , hath the most part of voluptuous persons to follow his Counsell ; for besides their bellies and their lusts , they haue no study , care , or trauaile ( and that which is worst of all ) they liue in an outward seruice of God , without remorse of conscience for their vanity , and thinke they serue God very sufficiently & quietly ; whereas God calleth to them euerie day , in that renewed reproofe of the wicked man in the Parable , who Bid his soule take his ease , Thou foole this night God will fetch away thy soule from thee . You fooles , which though neuor so Nobly borne and bred , nor neuer so richly prouided for , with Lands , liuely-hood , and reuenewes , what meane you to spend that most precious time , and wast the means of youth , in Hauks , Hounds , Edifices , Buildings , Horses , Banquettinges , and such like ; yea , euen in labours , and toyling at Cart and Plough , Shop or Sea , without respect of heauen , or heauenly wisedome , because you want nothing : I tel you , this yeare , this month , this weeke , this day , or peraduenture this night they wil fetch away your soule from you , oh then one drop or dramme of heauenly Grace and Wisedome , is worth a whole worlde of honour , wealth , ease , and pleasure , wherein you haue wallowed , and destroied your selues . 6 But seeing this worlde is full of Fooles , which do not only come short of Salomon , but plainely reproue him , and such as vrge his example , I meane our Theologicall fooles ; Fooles in Diuinity , who like the Iewes to whome Caiaphas prophesied , vnderstand nothing , and like the rabble in the Actes , know not wherfore they are come together , no not in their very Sacred and holiest assemblies ; I tell you the hoast of these Fooles are so great , that one wise man cannot direct them , and you had neede to pray , that as the generation of Fooles , ( are in Diuine matters many ) so the seed of the righteous ( to conduct ) might also be many . There want labourers in this haruest , O Lord send them foorth , to turne the disobedient to the vvisedome of the iust . They haue a storie in Denmarke , that one Craca a Queene of that Countrey , hauing three sonnes , whome in her naturall affection she much loued , and desired to promote : and especially one amongst the rest , named Ericus . She being giuen to Magicke , made by the confection of three Serpents , a strange messe of Broth , whereof none of her sonnes would tast , saue onely this Ericus , who eating thereof , his Mother procured him the Kingdom , and he was afterward called Ericus disertus ; that is , Ericus the Wise . We cannot , I cannot make any such confection for you , there are many sicke for this broth , but what need we go to the Deuill for a Medicine to procure Wisedome ? There is Balme in Gilead , there is a Physitian in Israel , there is a Prophet in Iudah , there are meanes sufficient in the Lords holy word , or else Salomon would neuer haue saide . Let him that is simple & destitute of vnderstanding , come and eate of my meate , and drinke of my Wine that I haue drawne . Euery man is become so wise in the Lords matters that he can teach others , but when death and danger commeth vpon him , euen then his resolution ( like Ice and Snow ) melteth away , and hee is then to seeke of his soules estate . Alas , must fooles become teachers of the wise ? Or guides of as very Ingrams as themselues ? Or shall the horse teach the rider ? The Oxe the Husband-man to Plough ? Or the Sowe the good wife to spinne ? No verily , this is exorbitant ; euen so is it for Masters and Parents , and aged Persons , who wil be guiding their Seruants , Children or youngers , & yet haue neuer learned Salomons conclusion and end of all thinges , Feare God , and keepe his Commaundement , for that shall bring a man peace at the last . 7 Thus haue I discourced of Wisedom , and the benefits thereof , whereunto I will adde but this one complaint , that all wants and defects bee sensible , and their presence dolefull to them that feele them , onely the want of heauenly wisedome is not perceiued , is not lamented . If a mans Land , or possession , or leafe bee in any danger , presently he repaireth to a Lawier , to declare his case , either of offence or defence , to secure his owne : & worthily , for wherefore was Law made ? Or how shall Iustice be honoured , except the estates of men in the differences and controuersies of the world , may bee thereby established ? If the bodie bee any waies heauy or distempered , we instantly post for a Physitian , to the end , that Maladies preuented in time , may more easily be auoided , and health preserued ; and we doe wel herein , for God hath not made vs for sicknes , but for health , and he which placed vs in a Paradice , did signifie thereby , that wee coulde not brook a Desart , & what Paradice haue wee now left , except our health ? Or what Desart is so intollerable as sicknesse ? Wherein many are forsaken of their friends , and forget their dearest selfe . Nay , if our Horse or Oxe be but a little ill , and forsake their meate , wee send for a Leach , to the end that it may bee holpen : but if our soule , sicke of sinne and folly , forsake the wholesome food thereof , tarry at home , forbeare the church and Sermons , despise grace and Heauenly wisedome , we are so wise in our owne conceites , that feeling no smart or paine , we care not to be cured , but like mad men , breake our bandes , and set light by our best Phisitians , ô therefore , I pray God open our eyes , that our souls be not in worse case then our Oxen and Asses ! they fall and are sicke , and find some to helpe them vp , and ease them ; we fall and are sicke , and finde none to helpe vs vp , but like wanton Children , wee lie still , and cry against them that would relieue vs. This is folly , this is an euill to be abandoned , and whosoeuer is but a meane Christian , as he blesseth the hande that feedeth him with bread , so let him blesse the hand that feedeth him with knowledge . 8 But for the more detestation of spirituall folly , giue mee leaue to argue against it , and disproue it to your consciences , that this rusticke sottishnesse and soliditie , or foolish simplicity in Diuine affaires which concerne the soule , may bee abandoned ; for surely such an one is Salomons foole : and if our Sauiour Christ say that he is daunger of Hell fire , which saith , thou foole , how much more is he worthy and likely to go to hell , that is a foole , then he that calleth a foole . For certainly , if the wrong to bee so tearmed , when one is not , be so inexpiable , as that it holdeth the slaunderer in daunger of eternall torment , what is not he worthy of , that maketh himselfe so ? It is but the action on of the case to be so named , but to be so , is reall ; and therefore suffereth & yeeldeth greater damage . Hearken therefore vnto me , and I will set before you a rowe of fooles recorded in assured stories , whom euery man in the Letter derideth , and loueth in the figure ; that is , misliketh and scorneth this folly in other , but loueth in himselfe . 9 Who is more odious in scripture then Esau , who to satisfie his present hunger ( after his hunting pleasure ) sold his owne Birth-right for a messe of pottage ; this shall be our first foole , whom all know , and none pitty ; for if an action demonstrate a foole , surely hee deserueth one of the first places . This man God hated , euen for this action , and who dare loue him ? there was neuer yet any that shewed him any pitty , no not his Father , nor Rebecca his Mother , and him therefore do all other hate . But tell me , why is hee alone thus hated for selling an earthly Patrimony for so small a price ? When as there bee many moe among vs , which sell Heauen for lesse . So do al the prophane , impatient of pouerty , willing to giue themselues to the Diuel for riches , and not onely out of any want , as Esau had , but out of pride , that being Seruingmen & Yeomen , they might bee Gentlemen ; of Gentlemen they might bee Knightes ; of Knights they might be Lordes ; of Lords they might be Kings ; out of ambitious thoghts , they are transported beyond those wayes which the Angelles watch , whereby they take the Diuell at his word , and for lesse then the worlde ( which the Sonne of God refused ) they fall down and worship him ; no want , or hunger , or paine causing them , but onely licentious libertie , and wantō cares , forcing them forward to fulfill their temptations , which being acted , they receiue not one halfe so much good by this sinne , as Esau did by his pottage . 10 We will leaue Esau and the folly of the prophane , who contrarie to the wisedome of Salomon , Deuoure holy things , and so we will come to a second foole , and that was a couetous foole , Nabal When Dauid and his men had done him fauours in the wilde and wide fields , at last , he sent vnto him for a recompence , and yet it was not a demand of any desert , but an intreaty for som necessary victuals for himselfe and his troope ; which thing the foole did not onely deny , but to his perrill , and the perrill of all his family , reproached Dauid and his followers , for Runnagates . And if his wife had not been wiser then himselfe , it had not failed , but that their blood had all beene that day shed vpon the ground . Heere was his folly , that would stand for a little , to endaunger all ; to saue one horse-load of Raisins , & Bread , and Wine , woulde bring himselfe in hazard to loose the whole store in his Barne , in his house , in his seller , besides the life of himselfe , and his Family . This foole wee also hate & deride , who was so penny-wise , and so pound-foolish . But are not many of Nabals haters , Nabals followers ? Many of his Scorners , his Disciples ? Yes verily , for the very same men , to saue their wealth together , deny not onely to Dauid ; that is , to men in want , that which should bee the fruite and worke of mercy , but vnto the Church , the Lords Ministers , their poore and iust deserued portions , pensions , & Tythes ; whereby their priuate cofers ( being not sanctifyed vnto holyvses ) are for a while stuffed with the poore Church-mens liuinges , ( like Bladders with wind ) and then commeth the Lord with one little pricke , and letteth all the whole store fly away from their posterity . A Reuerend Byshop in our nation , hath left recorded in writing , this History ; that a certaine Gentleman , offered to the Parson for his Tith-wooll , a fleece or two , whereas in truth his due was to pay more : the Parson ( beeing a Lay-man ) brought the Tyth-wooll to the Church , and shewed it to the Neighbours , desiring them to witnesse , by the view of that Fleece , whether hee had iustly Tythed his Wooll or no : which all that saw , witnessed that hee had very falsely dealt therein ; then the Parson refused to take it : whereat the Gentleman grewe furious , seeing himselfe so iustly shamed before all the Neighbours , and in his rage , swore or vowed , that hee woulde neuer giue him one lock more , although it cost him neuer so deare . Thus he rested , and the Parson also forbare his farther vexation ; but almighty God did not forget this false & furious Gentleman , for hee sent a consumption into his wealth , and brought him in short time to such pouerty , that hee was content to take Dole or Almes amongest the poore people , which were relieued at the Funerall of the saide Parson . Remember this I beseech you , and neuer forget this folly , neither grow rich by vnmercifulnesse or falshoode : for what you thinke to saue in the Acre , you shall loose in the Field , or what you gaine in the yard , shall be again taken from you in the whole piece ; remembring alway the Countrey Prouerb , Couetousnesse bringeth nothing home . And so we take our leaue of Nabal . 11 In the next place commeth the proud foole Rehoboam , ( sauing the honour due vnto Kings ) so we will be bold to stile him , although he were King Salomons sonne . His folly was , that when people came vnto him , and desired a release of his Fathers impositions ( which thing the Elders of Israel perswaded him vnto ) by one proude and scornefull aunswere , following the Counsell of his young Minions & Play-fellowes , he lost ten Tribes ; that is , ten partes of Dauids Kingdome at once , and left himselfe only but two . Heere is a foole indeed , for it is impossible for a proud man to bee wise , and Princes cannot hold their Subiectes so fast tyed in allegiance vnto them with bloude and terrour , as they may doe with compassion & blandishing words ; Curtesie being a great Iewell in a Princes crowne ; Compassion the handle , Iustice the edge , and Mercie the point of a Kings sword . But dyed Rehoboam childlesse ? & hath he no suruiuors in his State ? I will not meddle with kings , nor Lords , or great persons , but let vs come to our selues , and such as are our equals . Austen the Monke , ( whom the Papistes call the English-mens Apostle ) lost all the Brittish Monks by his pride : so wee , like Austen , loose our Friends , our Seruantes , our Neighbors harts , by our Lord-like and proud behauiour ; we care not whom we deuoure , vpon whō we tread , so we may rise ; some by slaunders , some by fury , some by folly and truth not to be reuealed , fill the worlde with contentions , rending the Wife from the Husband , the Husband from the wife ; the Father from the Sonne , the Sonne from the Father ; the Lorde and Maister from the Seruant , and the Seruant from the Lorde and Maister , the Land-lorde from the Tenant , and the Tenant from the Landlord : that there is not so much loue and good wil left in the Countrey , as was betwixt Balaam & his Asse , when he did beat him . I wil speake plainly ; Some like Rehoboam speak proudly ; others ( like the rebellious Israelites ) take it as peeuishly , they will haue as little charity in their eares , as other haue in their tongues , a word & a blow , friendship is no heauier then a feather , which euery blast of wind tosseth too and fro . The losse of sixepence will cause a sute , the gaine of a shilling will make a Traitour , and they are more ready to follow a Crowne of Gold , then an Angel of Heauen All their varnishing is outward ; they are like Gyants pictures , terrifying the beholders , and if they haue not power to be cruell inough in their owne persons , of their owne estate , then they flye to the mightier , and incense them , abusing good Natures by false tales , and force them , instead of milke , to draw blood from their Inferiours , & so they make themselues fooles , for they liue without credite , and die without pitty ; sauing , It is pitty they die no sooner . 12 Yet behold more fooles then these : And now , wee bring in the man in the Gospel , who in presumption of long life , destroied his Barnes , and builded greater , and bad his soule take his ease , eat drink , and take pastime , for it had much goods laide vppe for many yeares : Ah foole ( saide God ) this night they wil fetch away thy soule from thee . And worthily and rightly is he a Foole , whom God calleth a foole , for his iudgement cannot be deceiued , his insight into mans heart is so perfect , that it cannot erre : for he hath anatomized and dissected more ; then all the Physitians that euer haue beene . But who doth so now adaies ? Who blesseth himselfe in his riches ? Seeketh them , but to spend them ; spendeth them , but on himselfe ; keepeth , but for his pleasure ; and maketh account to liue many yeares ? I will tell you who : he that wil not giue , because he cannot tell what hee shall want before hee die : For , although Almighty God haue dealt neuer so liberally with him , giuing many houses , and much money , that was borne to none ; the sixt part whereof , could haue satisfied him , before he had it ; now he will not trust his bounty any more , but out of his owne prouident wretchednesse , be vnmercifull to other , for feare of want , while they wallow in all surfet and abundance . Againe , they are such fooles , who neuer cease trauailing and labouring , all for their liuing , as if they had at the least a lease of a thousand years for their life , dealing with their soules , as Hackney men with their horses , giuing them no rest till they bee dead ; And then , such soules cannot rest , because if their bodies giue them so little rest while they bee in them , ( who yet haue great occasion to honour them ) the deuils , into whose power the soules of such men doe passe , will shewe them much lesse fauour , hauing no other ioy , but to afflict & torment the soules that themselues haue beguiled : For if the old Birde be vnkinde to her young one , it must look for lesse fauour in the Tallant of the Haukes . Therefore , neuer gather or keepe , in hope of long life ( but onely to obey Gods commandement , who biddeth thee labour ) for as the shaddow runneth from him that followeth it , so doth long life from him that hopeth after it . Life ( saith Ioh ) is giuen to him that desireth to dye . And so we leaue these fools , praying God for them , that they may learne to unmber their dayes , and apply their hearts to Wisedome . 13 We read of another generation of Spirituall fooles in the Gospel ( called Pharisees ) and them our Sauiour called Fooles ; Blinde , and leaders of the blind , because they were in nothing so wise , as to beguile themselues , and by obseruation of their owne Traditions , they made the Law of God of no effect , auoyding ( by corrupt and Haereticall Glosses ) the plainest Text of Gods holy word , such as our Sauiour in those two Chapters alledgeth : how wise also , are many rus set and Rusticke persous , to auoide euery one of Gods Lawes , hauing knowledge in nothing but to defend their sins . Tell them of swearing , they say , the Law respecteth iudgement ; Of the Sabaoth , they say , play is not forbidden , but labour ; Of coueting house & land , they say , to desire to buy , is not to couet ; and so they condemn God , and iustifie Ahab . Sometime they alledge , that the Gospell is for the Church of Rome ; sometime , the Brownists at Amsterdam : somtime , they snatch at Gods mercy , when their owne sinnes are taxed , & refuse his lustice ; sometime againe , Gods iustice , when they woulde haue their enemies plagued , and disclaime mercie . Thus , they dare not deny the Scriptures , yet they will not confesse them , but in their owne sence . They make no reckoning of Prayer , except in the Church , and there they are superstitious , and a Holy day is more then a Saboth : If they be inclined to superstitious fasting , they haue Text for that : If to prophane eating and drinking , they haue another for that . The pride of womens Garments , in Esay and S. Peter , was il in those times , but now ( they say ) it is good , ( so the holy Ghost was blinde , and saw not what shoulde suite with our times . ) The deceitfulnesse of Merchants , and oppression of rich men , spoken against by Esay , Ezechiel , and Michah , was for the Tyrians and the Iewes , but all our honest Merchants are exempted , if once we haue deliuered our wares , and receiued our mony and security ; and to conclude , twenty deceits in Wares , in writinges , in words , are a farre lesse sinne , then to misse paiment of a little money at the day , although it come on the Morrowe . But I will leaue these Fooles , Which straine at Gnats , and swallow Camels , praying God , that his word may be our Wisedome , and our minds be subiect to his direction . 14 Now we wil leaue the scriptures , and descend to the humaine Chroniclers of Fooles ; and first , we wil shew you the stories of such follies , as haue beene more generall , and then them that were more speciall , and by Gods assistaunce , apply both to our purpose : and let my plainnesse be excused , because I desire to bee remembred , and to profit . We read of a certaine people , ( called Atlantes ) who dwelling neare the burning line , are euerie day scorched by the Sunnes heat , vnto whom it is a Customary Religion , that so long as they feele and see the Sunne , euen all the day long they do nothing els , but with hand and mouth , curse and blaspheme it for so afflicting them with heat , being angry ( iniustly ) with that glorious light , that comforreth all liuing creatures , because in their owne particular , it giueth them offence . These are worthy to bee accursed themselues , who for to doe them a pleasure , either would haue the Sunne to remooue from her place , or to leaue shining . Can there be in worldly affaires a greater folly ? Haue they no wit , to remooue their habitations and seeke some other Cires and places of abode ? But to continue in a fruitelesse & bootlesse blasphemy from age to age , against the high Maiestie of God , and his most glorious creature of this visible world ? wel , they are Blackamoores , and their bodies are not so blacke without , as this folly maketh their soules black within . So are these in story , but how are they resembled in figure ? Marry against those Wretches I must apply it , who for their owne particular , would remoue the gospell , the health of vs all ; the Magistrate , the peace of vs all ; & Learniing , the light of vs all : because for the gospell , they say other Nations disgrace them , and persecure them ; by the Magistrate , they are sometime punished , and forced to right against their will : by Learning , they are ouertopped in Vertue and honour ; Therefore they are weary of the Gospel , as the Girsites were of Christ ; they raile on the Magistrate , because they may not be protected in their wrong ; and they would pul downe Learning , Colledges , Byshopprickes , Cathedralles , and all Ecclesiastical dignities , that they may raigne alone , and be the onely Lordes of Vertue and Vice , leauing no better men in the state , then Merchants , Faulkners , Hunters , Riders , and poore Carters and Seruing-men , to do their base Offices . These are verier Fooles then the Atlantes , for beside their vaine opinions , neither Church , nor Magistrate , nor Learning , doeth them any harme , but much good : and whereas , the Moores curse that which burneth them , & scorcheth them to blacknesse , these wretches finde fault with those that warme them , and wash them to whitenes . Whensoeuer therefore , you heare any open their mouths against any of these , then remember this story , and knowe , that no pretext of reason can excuse them , either from madnesse or solly : For we may not buy our Grace with other nations , ( if we be disgraced ) with the losse of the Gospell ; neither will we suffer our Rulers to be despised for the pleasure and partiality of Malefactious offendors ; nor so much as draw the Curtain vpon Learning , for the tender eyes of any ignorant vaine men whatsoeuer ; And so Lord , If these men curse , yet blesse thou our church , our King , our State , our Learning , our People , for euermore . 15 Giue mee leaue yet to leade you along in the spirit , as God did Ezechiell , and as he said to him , Behold more abhominations ; so I to you , Behold more fooles . We read of a strange kind of foolish people , called , Psylli , in Affrica , who were of a very low stature of bodie , but of a much lower and meaner wit and conceipt . For they , hauing a Citty much annoyed by the South-winde , vpon a season , espying their opportunity , in a calme and peaceable weather , armed themselues to go out into the sandy Sea , or wildernesse of sand , to seeke this their enemy , the South-winde , and to bid it battell , hoping vtterly to vanquish it , so as it might neuer more blow vpon them : while they ranged too and fro , to seeke this their aduersary , suddainely the Windes arose , and so tossed the sand vppon them , that in a short space they were all swallowed vp therewith . These are worthily punnished for their folly ( will euery man say ) for what can a sharp sword do against the cold winde ? No more , then to cast stones ; and what simplicitie were it to thinke , that the Winde were a liuing creature , and had eyther bloud or spirit to loose ? Or if it had , that mortal men could meet or match it ? Well , out of these sands which drowned these Psylli people , are arose a generation , almost as foolish as they ; Namely , those which think by carnal means to ouercome Spirituall daungers . For , if the soule haue no affinitie with Golde , the one being a Corporeall , the other a Spirituall substance , what is there in Magical inchauntment , as a Fishes Liuer , to driue away a Deuill ? And Gold to satisfie for mens sinnes ? the griefe of Conscience , cannot be cured by Musicke , nor carnal Precepts ouerthrow our Spirituall foe . Your spirituall daungers are greatest , therefore trust in the Lord , who is a spirit , and therefore fittest to dispel & conquer them ; but as for King , or Man , or Horse , or Speare , or Spel , or Medicine , they cannot help the soule against the Lordes wrath . It is best to yeild our bodies to Spirituall blastes , and let the minde bee compassed about with him , whom Winde and Seas obey . Honesty externall , is a necessarie Armour against the malice of man , yet our Spirituall foe wil not feare it , vnlesse it be accompanied with Prayer and Spirituall Weapons also . 16 Thus haue I shewed you the more generall Fooles , now I will proceede against the more particular and speciall . And in the first place I will ranke the Hypocrite , which taketh but the vaile or garment of Religion ; letting goe the pithe and Marrow thereof . I may wel compare him to that Asinus Cumanus , Asse of Cuma . An Asse finding a Lyons skin , to the end to make himselfe more terrible to the foolish Citizens , put himself thereinto , and then ietted fearefully vp and downe in the same , to the terrour of as many of that Cittie as saw him , euery one thinking him ( indeede to be a Lyon : and when he had helde them a good time in that dreadful opinion , at last , a stranger came that way , who hearing the general bruite of this strange Beast , was desirous to see him , and at the very first , beholding his eares , knew him to bee an Asse in a Lyons skin , and went boldly to him , & before al the multitude plucked off the Lyons skin , and so discouered the Asses practise . This ( I know ) doth very wel suite with an Hypocrite , first because no wise man will be a counterfaite , but only som shalow-witted person , therfore fitly resembled to an asse , apt to bear both Gods wrath & Mans : Gods , because hee disliketh him that is not so good as he seemeth : Mans , because men of this worlde hate him , that seemes to bee good , although he be not . Now , the Lyons skinne signifieth Christ , for he is the Lyon of the Tribe of Iuda , in whose garments wee are blessed of God , as Iacob was of Isaac , in the garmentes of his elder Brother . How glad are some men , if for a season they can counterfait godlinesse , ( for that is both our Sauiors coate and skinne ) and then they beguile simple people that suspect no fraude , for they will pray , read , heare , giue , praise Vertue , dispraise Vice , and what not ? So as they may get an estimation of piety , to couer their more odious and secret practises . But GOD shall send a man , a stranger , of more skill and Wisedome , to plucke the skin ouer these Hypocrites eares , that all the worlde may know and deride this folly , & that they themselues may likewise vnderstande , that dissembled Religion and Piety shall haue her shame in this world , and in the world to come . 17 Worldly men are also very much troubled with Ignorance , & want of experience in diuine matters , ( I meane matters of Conscience ) whereof one Callicon ( a notable foole ) may giue them a taste , and in his action apt to be derided , they may take a view of their own faces . This silly fellow being sleepy , and wanting a Pillow or Bolster to beare vp his head , layed vnneath it a Vessell of glasse , which being very hard , and not tollerable to his tender head-peece , hee remembred that he had hearde that Feathers make Pillowes soft ; whervppon he went and filled it full of Feathers , and so lay downe vpon it againe , but with no more ease then before . And surely ( no maruaile ) for except the out-side were apt to yeeld vpon any pressure , in vaine was it stuffed with any softe matter . You laugh that hear this , & who can forbeare to deride such a folly vpon so litle harme . But turne to your-selues ( I beseech you ) and tell me , Who hath the iudgement to procure quiet sleepe to his soule when it is weary ? First , out of Nature , we know that it wanteth rest , and out of that knowledge wee labour to prouide it : but what doe wee rest our soules heade vppon ? Namely , a harde brittle shining heape of some worldly pelfe , vpon which our soule can take no more rest , then the fooles head vpon the glasse , ( for as the Lyon delighteth not in straw , nor the Horse in flesh , no more doth the soule in wealth of Gold and Siluer . ) Then we hear of another rest more soft then glasse , which is learned or gathered from the Fowles of Heauen , I meane the Saints , which bring vnto vs the holy worde of God , that we prouide , and misplace it in the the former brittle harde Vessell of worldly heapes , and so thinke to sleepe more easily vpon our former Pillowe , by reason of the new inward stuffing , but all in vaine , for if the bottle be all hard and fast stopped , we may suck the skin off from our lips , before we draw the Wine through . Put not new Wine into old Vessels , then saith our Sauiour , it will be lost , and put the soft Feathers of Diuine promises into the hard pots of carnall mindes , and there shall be no more rest then before . But change the mind , according to that saying ; Bee ye renewed in your minde , and then the softnes , sweetnesse , goodnesse , and quietnesse , of heauenly promises , more waighty then Feathers shall yeelde eternal rest to our soules . 18 I wil omit to speak of vaine feare , which taketh away the wit of man , the feares of the wicked , which are causelesse and easelesse : declared in the folly of Phanax the Graecian , who euer feared the fal of the Moone , and did often in a foolish Prophetically pitty , lament the destruction of the Ethiopians , vpon whom he thought of necessity the Moone must fal ; but let men feare their falling into sinne , and with sin into hell , more then the fall of the Moone vpon the earth , or a deere yeare , cold Winter , or wet Summer . Againe , I might speak against that carelesse sottishnesse , and wilfull ignoraunce of those thinges , which they daily hear and see ; like to one Amphistides , which woulde neuer learne to tell aboue fiue , or to know whether his father or mother bore him in her wombe : such surely are those , who wil not busie themselues with Diuine numbers , and know not certainly God to be their Father , or the Church to bee their Mother . I will also omit , to discourse against the folly of prophanesse in the soules fits , wherein carnall persons hauing beene stung in their consciences , by some guilt of sinne presented to their memory , by some Text of Scripture , or other person guilty and priuy to their offence : they cast offal care of diuine sayings and iudgement ; yea , peraduenture make away the person guilty to their crimes , that he may neuer stand vp in iudgment against them . These men are resembled vnto vs in that foole , who beeing in his bed grieuously bitten with fleas , did put out the Candle , to the end they might not see him , but his foole-ship was deceiued , as afterward he found , when hee wanted light to take them out of his bed . Euen so , they which thinke to procure rest to their secret bytings , by killing the Witnesses of their crimes , or extinguishing in them the little care they had of godlinesse , shal be deceiued ; for not only they shall haue more plague , but also want helpe and light to recouer a remedy when they woulde haue it . 19 I will conclude all , with another story , against the preposterous folly of worldly men , who first labour for earthly , and then for heauenly things . I do read of a Noble mans foole , whose labour was to bring in woode to the Kitchin : when hee came to the pyle , hee would alway draw out vnderneath , vpon which the whole pyle lyeth , and let the vppermost alone , ( which had beene more ready ) saying , that hee would do the hardest labour first , and then the easiest afterward . And by no means could he be disswaded from this course , but would spend more time in pulling out a sticke , then hee shoulde haue done in carrying in an armefull . So are the Children of this world , they take the most and first paines for inferiour thinges which lye vndermost , and let the superiour and heauenly thinges , ( more easie to willing mindes , which yet presse and keep downe the worldly things ) to be last and least regarded . I referre my selfe to your consciences , whether I speak not true ; if true , whether you or he are more foolish . Two parts there are in this Spirituall folly ; the first , that men by giuing their first labours to the world , which is vndermost , like the foundation of a Wood-pile , loose much time , & the world , or wordly blessings , come more hardly vnto them . For I must euer rest in my sweet Sauiours saying , Seeke first the Kingdome of God , and the righteousnesse thereof , and all other things shall be cast vpon you . And heauie things come more easily downeward then vpward ; therefore the Prophet telleth vs , God remembreth the Heauens the Heauens the Clouds the Clouds the Earth , and the Earth the people . So al blessings must first be sought for in heauen , and then ( as Agar ) we shal haue an Angell to direct vs to the Fountain of water on the earth . Secondly , another part of this folly is , that we cannot be perswaded with this foole , but that Heauenly thinges are more easily accomplished of all sorts , then earthly : and therefore he which is seuen yeares apprentice to a Trade , and all little enough ; yet an houre in a Church at a Sermon , is losse of time in Heauenly matters , they may do it much sooner . So one of you , which liueth fifty , sixtie , or seauenty yeares , and al that time laboureth in , and for the Worlde , thinketh it enough for heauen , to haue a Minister , and a few Prayers an houre or two before his death . These are our cares , and our Articles , upon these we passe our time , and venture our soules . But ( ô Fooles ) How long will you delight in foolishnesse , and hate Wisedome ! Bee wise as Serpentes , bee innocent as Doues . If you be onely wise for this world , God wil destroy you . None came to the birth of Christ on earth , but the wise men in the East . There were more men in the East , but none of them looked vppe to heauen but these . It is better , you see , to study on the Starres , then the earth , thereby wee are at least admonished , to lift vp our heads , and looke for Christ in heauen , as those wise men did heare on earth . We shal finde him , wee shall see him , for vnto them that Looke for him , hee will appeare the second time to saluation . You are all the children of wisedome , you must iustifie her , hearken to her complaint , Can your hearts forbeare rending and yearning to heare her cry so earnestly , ô Fooles , how long will ye loue foolishnesse , and scorners delight in scorning ! Be you turned at my Correction , I will poure out my minde vnto you , and make you to vnderstand my wordes . Feare not the losse of any thing , the lacke of that you haue she hath prouided , all , both house , harbour , meate , Wine , onely she wanteth you , you she calleth . Wisedome hath builded her house , she hath hewen out her seauen Pillars . Shee hath killed her fatlinges , drawne her Wine , and made ready her Table . She hath sent foorth her Maides ( Viz : ) the Preachers , crying in the high places ( out of the Pulpits ) and saying ; He that is simple and destitute of vnderstanding , let him come , let him come and eate of my meate which I haue prepared , and drinke of my wine which I haue drawne . For sake your way ô ye foolish , and you shall liue , and walke in the way of vnderstanding . 20 So cryeth Wisedome , and let all her children and friends followe her ; yea , not onely them to whom Dauid saith ; Bee you wise , ô kings , he you learned you that be Iudges of the earth . But euery Maister , euery Gentleman , euery Cittizen , euery husbandman , euery Tradesman , euery Labourer , euery Man and Maid-seruant , euery Olde and young man. Receiue instruction & not Siluer , & knowledge rather then Gold. Wisedome is more worth then precious Stones , and all pleasures are not to be compared to her . Striue to gaine the time you haue lost , Striue ( I say ) that you may bee rescribed in the number of the wise Virgins , and taken out of the number of the foolish . We read of one Mycernius , that one tolde him , ( take what course he could ) he should liue but sixe yeares . The Prince ( for so he was ) amazed heereat , plucked vp his spirits and saide , hee would liue twelue yeares , for he knew how to make twelue of sixe , and this was his course : hee bad all sleepe farewel , and prouided such abundance of lights , that whithersoere he wēt , or wheresoeuer hee was , it was alway as light as day , & so he thoght he liued twelue yeeres , because he waked in light , when others sleepe in darkenesse , which is a kinde of death , one halfe of our life beeing alway cut off or spent in sleepe . Oh that we had so much wit and power to double our dayes we haue to liue , and that the lightes of wisedome might neuer be quenched in our presence , but shine about vs , and in vs whether soeuer wee goe , so shall our day excell Iosuahs day , and we walke in the day wherein no man stumbleth . Beloued , While you haue the light , walke in the light , and the God of lights and peace fil you ful , & bring euery one of you out of darknesse , and the shadow of death , into the light of Grace and Glory , guiding your feet into the way of peace , Amen . The second Sermon . THus did I discourse of Wisedome and the wise man in my first Sermon , which was a necessary circumstance in my Text , giuing precepts to all . Now it followeth , that we handle his wordes , and looke into the Marrow of his prouerbiall Doctrine , wherein hee first instructeth , Be diligent , and take heed . Secondly , he directeth , to thy flock , to thy heards , that is ; to al thy state , calling , dealing ; priuate , common , euery where . Or by the Flock you may vnderstand our goods enclosed within house or hedge , by the Heard , those things that are more common and wilde abroad , for the wealth of those times consisted in Flockes and Heards . This his instruction hee inlargeth by reason . Secondly by parts . Thirdly , by vse . First , the reason , why wee must looke to our goodes and charge is one , and that a mighty and waighty one . For riches endure not alway , nor the Crowne of Kinges to all their generations . Secondly , the partes of the charge , are the seuerall possessions . First , the Hay , that must bee mowed . Secondly , the Grasse , that must bee eaten by Cattle , and not troden vnder foote . Thirdly , the hearbes of the Mountaine , they must bee gathered ; that is , Graine and Corne of the Mountaines for Meate , Medicine , and Ornament . Fourthly , the Lambes , they must be shorne or clipped , that out of their fleeces we may fetch garments and cloathing . Fiftly , the Goates , that they may be sold , and bring in money for other vses externall , for the saying is wise and true in Columella . Oportet patrem familias esse vendacem non emacem , The housholder must sell , and not buy , if he wil bee rich . Lastly , the vses of his instruction , and all these partes of wealth , Verse 27. which is for the keeping of a good house , when he saith , And let the Milke of thy Goats be sufficient for the food of thy family and the sustenance of thy maids That is , feede thy seruants , but not delicately , for so hee will proue thy equall , if not thy Maister , yet sufficiently , and that out of thine owne store , buy nothing for him , neither for thy Maidens , but that they may better looke to thy Goats and Cattle , let them liue vpon their Milke , that so they may learne by thy example to be alike thrifty in time to come : but if once they finde thee loose , & giue them boord-wages , they wil be negligent in their charges , and bring ruine to thy estate . 2. [ Be diligent . ] That is , as if Solomon had saide , in all the wayes of thy life , be laborious and painefull ; whatsoeuer passeth through thy hands , do it not by halues , and slightly , but let it still beare the stampe of thy diligence , And if there bee any thing to bee done , which is not fit for thy place , or passing thy skil , yet let thy eyes behold the doing thereof ; It is a vertue ( and no shame ) to be present at all thy affaires . Diligence is the Mother , and negligence the Stepmother of humaine life . By diligence they are hatched and increased , by negligence they are destroied and diminished . If we look vp to Diuine and Heauenly thinges , diligence is exemplified , For the Angels stand alway before God ; if to the Precepts of the Law and word of God : Thou shalt keepe diligently the Precepts , Commandements , and Testimonies of the Lorde thy God. If a case come into Iudgement ( because the Iudge hath but one power to do a thing once onely , whether good or ill ) and because euery sentence of a Iudge , is the sentence of God , therefore it must also bee done with diligent inquisition . When a leprous man was broght before the Priests , the Lord commaunded diligent inquiry first to be made , and then euery man was bound to rest in the opinion of the Priest . When the poore woman in the Gospell had lost her Groate , She lighteth her Candle sweepeth hir house , and searcheth diligently euery Corner . Without dilligence we can do nothing . The difficulty and hardnesse of euery worke is made easie & foftned by diligence : Prudence without Iustice is naught worth , Iustice without Prudence is worth as little ▪ Knowledge , without Diligence , is of small vse , Diligence with Knowledge is worth very much . The life of man is like an Iron , which vse maketh bright , and rest maketh rusty : like a Water , which standing , is quickly corrupted , but running , remaineth sweete and cleare , like the Pulse , which beating , sheweth life , but ceasing , bringeth death . Therefore out of Salomons precept I will amplifie this point three waies . First , I wil shew the necessity of Diligence . Secondly , the commendation of it . Thirdly , the Commodity thereof . 3 Touching the necessity of diligence , it was the ordinaunce of God to subiect vs all to labour , to diligent labour ; yea , euen to sweat , immediately after our first parents fall , and I verily thinke , had they neuer fallen , yet without diligence they could not haue liued , the necessity of all earthly and humaine affaires requiring the same . For by dulnesse , sluggishnesse , and ydlenesse , our businesse , our liues labour is intermitted , omitted , and destroyed ; neither the worke of God or man , without vse , exercitation and diligence can long stand . Al is a Talent , & euery talent must bee vsed ( not digged into the ground ) which cannot be without diligence . Thrugh want of exercise , the Armes of Hercules , of the strongest , are dulled in the bodye , and the purest and sharpest wittes are blunted in the minde . We see that the Land missing his Tillage , yeeldeth smaller and worser increase , & that which is often turned , compassed , and Ploughed , is the surer ground to the Husbandmans content . The Merchant , which by continued diligence , often cutteth the Seas , is much richer then hee that sitteth at home , and doth little or nothing , after one venture or two . The Iron , of round is not made flat with one stroke of the Smith , but by often doubling , & redoubling the same . The Colt cannot bee tamed & fitted for the sadle , by once backing and bitting , but by being euery day in the hand of the rider . When Lot went out of Sodome , he must doe it with diligence , for hee must be in Zoar , before the Sunne rising , and he nor they in his company must be so ydle or carelesse , as once to looke backward , and so by diligence he and his Daughters escaped the fire and Brimstone . By diligence also , we escape Hel. Iacob by his diligent seruice obtained Rahell , the Starre in his eyes , the Iewell of his heart . By diligent and valiaunt aduenture , did Dauid bring the 200. foreskins of the Philistims , and wan the Kings Daughter . By diligence , and not without dilligence were the fiue Talents made ten ; and he which had so diligently made and multiplied them , was also made the Ruler of ten Citties . I can neuer say enough of the necessity heereof , but this I will say , without diligence the sinnes and filth of our liues are increased , & by diligēce are they euacuated ; for the sea by ebbing & flowing , by fluxe , & reflux , by restlesse laboring and working , is not corrupted , by al the riuers , carkasses , and carrions in the world , but stil it worketh them out ; so as it is without infection . Wars nor peace , omit or intermit diligence , for in war it cōserueth from enimy , it helpeth to victory ; in peace it conserueth from corruption of manners , and bringeth in plenty of honour and all things . 4 We read that the Milesians hauing bin in long ciuill wars among thēselues , so as their forts & houses were ruined , their catle diminished by daily rapines , their grain consumed & burned , and the Land wasted , & al for the principality thereof . To helpe & redresse this misery , the contending claimers pittying the state of their Country , grew to a parley , & laid down their swords of Hostility , and condiscended to referre their cause to the Pareyans their next Neighbours , and so vnder their common Seale , sent by Ambassage their cau●e , quarrell , request , and submission , to their censure and arbitrement . The Pareyans accepted the determination of this businesse , & hauing receiued a more ample reference from the heades of the seuerall factions , to bestow the kingdome or principalitie vpon whomsoeuer them pleased within the Territory , they came to Miletum , and hearde all parties , Pro & con , what coulde be saide for euerie mans Title . At last , walking abroad , they saw the desolations of the whole Island , and no man minding so much as the Tillage , to procure common food , except one Husbandman , which then had sowed his land , notwithstanding the fury of the sedition . This man they called , and before al the claimers , they proclaimed him K. as the worthiest member of his Countrey , prouiding for himselfe , and the common benefit of other , when all in a desperate ydlenesse gaue themselues to sowing & spilling of blood , he in a diligent hand of prouidence , attended the sowing of Corne and graine , for the filling of his Countrey with store againe . And so all vpon a little debate , yeilded to him , and praised the Pareians election . Euen so is it with the diligent , their hand must bear rule , as Iustinus of a diligent heard-Boy became a diligent Souldier ; of a diligent Souldier , a great Cōmander ; of a Commander , the Emperour of the worlde , and one of the best . 5 Hearken therefore vnto me my beloued , young men and Brethren , be diligent , for they that are not in the labours of men , are in the labours of Deuils . When I looke vp to heauen , I see , and find , that without diligent Prayer , fasting , reading , meditating , & godly continued conuersation to the end , wee shall neuer come thither ; Oh , therefore bee diligent , it is for a Crowne , it will quite the paines , it will pay the labour richly . If I look vpon the earth , the Husbandman hath foure seasons , which obseruing , he is rewarded with plentie , and with neglecting , hee is cloathed with Beggery . Bee diligent , for God doth speed the Plough . If I looke on learning , and learned men , I finde that diligence maketh their nights short , their daies long , their dyet thin , their bread course , cording to that of the Poet : Mùlta tulit fecitque puer sudauit & alsit Abstinuit vino & venere qui pythia cantat . Many and many are the miseries of the Student ; sometimes hee sweateth ; sometimes , hee freezeth ; and the songes of his Diuine Oracles make him forbeare both drunkennesse and wantonnesse . Be diligent therefore , for so , meane men haue attained Kingdomes ; Husband-men , riches ; Schollers , Dignities ; and Merchantes , Honours ; and without this diligence , God wil not bestow his blessing . And thus much for the necessity of diligence . 6 The second thing I noted of Diligence , is the praise and Commendation thereof , for this alone was neuer dispraised . The Turkes dispraise Learning ; some Temperaunce , some Fortitude , some Iustice , some Religion , but all commend Diligence . Salomon is as much cōmended for his diligence , as for his wisedome , and when he ceased to be diligent , hee also ceased to be wise ; and when he renewed his diligence , and forsooke his pleasures , then hee recouered his wisedome . Saint Paule inferiour to no man , in praise , in desert , hath his Diuine partes commended by his diligence ; first , in that hee neuer ceased warning al men night and day , and serued the Lorde in watching and Prayer : that he trauailed two thousand Miles , and in all that iourney preached the Gospell : for these his many accidentes in his labour , is ( as hee deserued ) commended of all : yea , S. Peter tearmeth him his beloued Brother Paule . Saint Chrysostom in Ecclesiasticall story , is memorable for many excellent partes in him , and especially for that in his banishmēt hee preached diligently , and conuerted many to Christ Iesus . Hee that tilleth the ground shall haue aboundance ( saith Salomon . ) We read of Furius Cresinus ( a Roman ) who hauing euery yeare better Corne then his Neighbours , they called him into iudgement for the same , alledging that by inchauntment and witchcraft hee spedde so well , and that by such secret euill meanes , hee drew away the fat of other mens Lande into his owne . The poore man appeared at the day , and brought with him all his Tooles of husbandry ; waightye Plow-shares , heauy Mattockes & Spades , ful fed Oxen , all his yrons much bigger and stronger then other mens , and lastly his Daughter , a strong and mightie young woman , who was his helper in all his Husbandry , & setting all these before his accusers and Iudges , cried out in these wordes : Haec sunt Quirites veneficia mea . ( ô Romans ) this Daughter , these Oxen , these Tooles are the Instruments of my Witchcraft , and besides these , I vse none , and these I apply with all diligence : whereat his Iudges being mooued , absolued him with commendation . Thus we see , diligence procureth aboundaunce in time of want , and fauour in time of iudgement : who can sufficiently expresse or admire her praises , which maketh men so praise-worthy , both in Court and Countrey . When all Iewry were asleepe at our Sauiours birth , who had the warning and notice thereof from heauen , euen the very same night , but the Shepheardes that kept their flocke by night ; commended for nothing but for their diligence , to them did the Angelles of Heauen bring tydings of the Byrth of Christ our Sauiour the sonne of Dauid . Loe , another Commendation of diligence , and a greater cannot bee to heare the Angels speake , the heauenly Souldiers sing , and to see before all earthly men ( next to Ioseph and Mary ) the most blessed Babe that euer was . Diligence is obserued by the heauenly powers , and rewarded with the happy vision of Iesus Christ . 7 Againe , the continual brand of infamy and disgrace , that is set vpon the negligent and sluggish , is no meane praise of diligence and industry , and therefore wheresoeuer wee read of a sluggard or ydle person , euen in his greatnesse he is taxed for this . Esau , who hauing beene a hunting , came home hungry , to satisfie his present hunger , solde his Birth-right , in his negligence saith S. Austen , Malebat emere quam quaerere cibum , hee had rather set his Birth-right packing , then tarry , or go seeke meate at an easier rate , wh●rfore he is branded with the Title of very fewe : Esau Ihate . Claudius , after he was Emperour , grew so carelesse and sluggish , that he minded nothing , neither what he saide , nor to whome , nor among whom hee spake . Ptolomy another carelesse King of Egipt , would play at Chesse sitting in Iudgement vppon mens liues , whereby many times wrong iudgment proceeded out of the Kinges negligence , and the bloude of an Innocent was shed , which all the kings of the world , could not make to liue againe , or giue a satisfaction . Theodosius the younger was wont to subscribe to all Letters or grauntes that were brought vnto him : to draw him from this carelesnesse , his Sister Palcheria deuised an edict to be made , whereby hee banished his wife whom hee loued most dearely . And then she getting the writing againe after the Emperour had signed it , brought it vnto him , blamed him , he denied it , she produced it , and the shame thereof made him more diligent euer afterward . Thus by negligence are al other Vertues stained , because diligence giueth grace to all . Learne ( I beseech you ) to be diligent , and not to breake off your diligence in any point ; and in all your actions , ioyne labor and Prayer together : Labour , without Prayer is a presumption against God ; Prayer , without Labour is a temptation of God. Let Iudas Macchabeus witnesse this for me ; before al his batels , he euer prayed , except two , one against Eupator , and then hee was ouercome , and lost the field ; the other , against Alcimus and Bacchides , and then he lost his life . Although his praises were many , for valour & fighting , yet his diligence had not bin so fortunate , if he had not ioyned his Prayers to his sword . Be faithfull and diligent in small thinges , so shall God make you rulers ouer many , & he which is negligent in the smallest , shal not be trusted with greater . I cannot forget , I will not conceale the worthy saying of Bernard . Seruans doctrinam rarò accusabit fortunam , diligentiam cum infortunia rarò sociabis , pigritiam rarò separabis . That is , He which keepeth good Doctrine , shall sildome accuse fortune . You shall not seldome ioyne diligence & misfortune togither , you shall as sildom seperate misfortune and sluggishnesse : and ●o I ende this second part of the praises of diligence . 8 The third part I propounded to my selfe , are the commodities of diligence , which are many , and therefore neither this place , nor this time will not permit me to set downe either all , or those fewe , so largely , which I wil heere describe . First , Almighty God , allureth and draweth on men in all kind of life , by , and for the hope of reward and profit . Noahs Arke , Moses message to Pharaoh , Dauids fighting against Goliah , our Sauiour Christs passion , & our profession , haue all their seuerall rewards and promises annexed to them , so hath diligence : for it cannot be , that the same vertue which blesseth mankind with so many benefites , but that also it should receiue many commodities for them . First ( Salomon saith ) The diligent hand shall beare rule ; Verily , there is none of vs all , but still retaine both an Image of honour , and an aspiring to Gouernement , for God made not vs for seruile & base slauery , but to beare rule ouer the creatures of the world . By diligence we haue already shewed how many Emperours and Kings haue beene aduanced from mean estate , and now I will adde a fewe moe . The Kings of Hungary were deriued from Lechus the second , who was a Husbandman , and by a deuine demonstration , taken from the Plough to bee the Virgin-Queenes Husband ; in rememberance whereof , he caused his wodden soles or shooes to be reserued in his Castle for all posteritie to remember , how , and in what sort he came first into the Court. All the worlde knoweth that the Byshoppricke of Metz is one of the greatest of Christendome , the Byshop being a Soueraigne , and a Prince Elector , the seate which Princes and great Lordes haue sought after for their sonnes . We read of one of their woorthiest Bishops called * Villegesus , who was but a Basket-makers sonne , yet would hee haue the Badges of his Fathers occupation to remaine in his Pallace , aswell to make other studious , whereby they might come to honor , as also to put him in minde of his meane descent . 9 The Graecians saide , Ponos eucleias Pater , Labour was the Father of Honour , for the blessing of God doth so follow it , that many moe are made honourable by diligence , then by Birth , witnesse all the Romaines , who raised their Commonwealth , and stoode not vpon termes of blood ( although it be honourable ) some of them were fetched from the Plow , some from other meane places ; then Vertues gaue Titles , nowe Titles sell Vertues . Cicero , Fabius , Quintius , and other , Witnesse these thinges . When Demosthenes was asked how hee came to that excellent facility of speaking , so as hee led his Auditory to what part he pleased , being the glory of the Greekes , and an honour to himselfe , hee gaue this aunswere ; that by spending more Oyle then Wine , hee came to that habit of perfect speaking ; Meaning , that he was in his study , writing and reading by his Lamp , when other were at the Tauerne , or in their banquettes eating and drinking ; soft beddes , and much learning are hardly gotten together , good cheere and painefull diligence are sildome matched together , therefore as Lazarus his sorrowes went before his ioyes , & Diues his ioyes before his sorrowes , so Humility and Labour go before honour , and Honour abused and taken before the time , is seconded with shame , misery , and ( peraduenture ) hell . 10 Againe , another commodity wee receiue by labour and diligence , is the comfort of a good heart , when we must sit downe in age , and can worke no longer : for the night of age commeth , when we cannot worke , and therefore if a good Conscience bee any thing vnto vs , and we know any thing of our selues , then may we with Authority reprooue the ydlenesse of other , and repeate ( without boasting ) with glory and praise our owne practise : whereby posterity and the younger will admire vs , and praise vs , and Noble Spirites , ( whereof there bee some in euerie age ) will by our example be prouoked to do the like . But if wee remaine in ydlenesse and sluggishnesse , what ariseth in our mindes , but filthy Lusts , impure thoughts , abhominable actions , such as wee read were in the Sodomites . Be not deceiued , a little cranny letteth the winde into the house , and a little leake ouer-turneth and drowneth a great Ship ; euen so , a little ydlenesse suffereth Sathans Wind and Water , to enter into the soule to the eternall perdition thereof . 11 By all this we may see the commodities of diligence , both as it is in it owne Nature , and as it is also in the contrary . And indeed , wee may vrge this second a little further , to the shame of Drones , sluggards , and ydle persons ; God doth worthily punnish them , so as they are not like to other mē , their hands and faces spotted or stained like the greene sicknesse , and their bellies either blowne vp like Eglons with fat , or ( deserued hunger following them ) lanke and flat downe like the bladder that is pricked . Nothing runneth in their minde but the Torment of labour , from that they post as fast as Moses from his rod , when it was turned into a Serpent , crying out against those that prouoke them , as the Deuils against our Sauiour , Why art thou come to torment vs before our time . Yea , labour grieueth them so much , as they watch late , because they will not put off their clothes , and lye long in bed , because they are loath to take the paines to put them on againe . The sluggard ( saith Salomon ) when he turneth himselfe , maketh a noyse like a Cart-wheele : Why ? Because he is not liquored with the Oyle of labour and diligence , he is euer murmuring and complaining : In Summer , hee complaines of long dayes , and trifleth them away at the Market , or at the Ale-house , or at other mens shoppes , or sleepeth after euery Meale , or doth nothing but aske for newes . He is at defiance with his owne house and Lands , so long as there is a meeting or assembly abroad , either at Bowling , Shooting , Drinking , or other vaine occasions ; beeing happy in nothing so much ( to his owne conscience ) as that such company and occasion driueth his businesse out of his head . After meat , if pleasure call him not away , he goeth to sleepe , and if the Sabboth come , that hee must bee forced to his Monthly day , yet shall Prayers be first halfe done , and the residue he passeth ouer with desires that they were ended , and like a merry Souldier whome I knew taken by the enemy , and led from Tree to Tree to be executed , was wont to say , that when he had escaped one Tree , he thought long till he had also escaped another . 12 Well , as riches and honour are the end of labour & diligence , so is pouerty the end of ydlenesse , and such a pouerty as is lesse ashamed to steale , then to begge , for his inward guilt of vngodly liberty taketh away from him the boldnes to aske for Gods sake , and biddeth him be his owne Caruer , to want nothing till he come to the Goale among his fellowes . But woe bee to them that bring not vppe their Children to some honest and diligent labour , they spoile them in their youth , dooing them more harme for want of seauen yeares Apprentiship , then they doe them good by an hundred pound a year Land. For ease slayeth the foolish , and the prosperity of fooles destroieth them . Wo worth them also , that get , and gaine , and take , and receiue from other mens labors , not giuing them good words for their benefitts , nor euer opening their mouth for their large allowances , either in the Church , or at the Bar , yea , both in the Church , and at the Barre : sometimes Demosthenes coynancy ( not squinancy ) stopping their mouthes , as if their throats were sore : sore indeede of a Pestilence neuer to bee cured . Sometimes , possessed of a dumbe and deafe deuill , whome they will not suffer to be cast out , least their Consciences should rend them at his departure . These are they which giue vnto Phisitians a groat , vnto their Counsellers smoke , vnto their Flatterers a pound , vnto their Minions & Harlots a talent , vnto Diuines and Preachers , a halfepeny of custome . To conclude , let vs all beware of negligence , and not onely crie out against it , as the souldiers did of Warre in the time of Vitellius , when one had in the warres slaine his own Father , yet did euery man continue the warres : and so while we dislike ydlenesse , we nourish & maintaine it ; but let the Sonne of God bee your example , not in his Miracles , but in his labours , that when death or he calleth for you , it may find you working , or praying , or Meditating , or hearing , or Counselling , or perswading , or resisting euill , or but saying this will I do , if the Lord Iesus giue me life and leaue , that the fruites of your labours , like the coat of Tabitha , may remaine when you are dead and gone . The third Sermon . YOu haue hearde in the first Sermon , I taught you to bee wise ; in the second , to be diligent ; now in the third , I must exhort you to the Christian care of your owne estates and goodes ; both in their parts , and in their Vses , as they are comprised in my Text. First , for your Cattle ( for good men are mercifull to their Beastes ) prouide for them Hay and Grasse . Secondly , for your selues , Corne , signified by the hearbes of the Mountaine , ( for in Israel they sow vpō mountaines ) and Mony out of the price of the Goats . Thirdly , for your seruants , meat , and Milke . And lastly , for you and them together , clothing , out of the fleeces of your flocke . And of all these Salomon biddeth vs , Know their states , and take heed to them . Whether they liue with vs more familiarly in the house , or enclosure , or whether they are more forraign and wilde , signified vnder the name of heards . In this knowledge there are many sweet flowers , may profitable trees or Plantes , and many faire growing seedes . For to speake a little of knowledge in generall ; without knowledge , wee neuer haue our selues , nor Almighty God. All are bound to know ( except Children ) who cannot by their infancie of yeares ; and naturall fooles , who cannot by priuation of naturall faculties . The knowledge of God , is both the cause of louing and inioying him : for , How can wee loue him whom wee know not ? And how can we haue him whome wee loue not ? The knowledge of God is the beginning of Wisdom , the knowledge of our selues is the fulnesse of Charity . If we be ignorant of our selues , that ignoraunce begetteth Pride , if we be ignorant of God , that ignorance draweth to Desperation : for if we know not God , we cannot hope in him ; if wee know not our selues , we cannot be humble , and then we cannot bee blessed . By the knowledge of our selues ( saith Saint Bernard ) wee Sowe in teares , because we feele and see to our sorrow , the defects of our Nature . By the knowledge of God , we reape in ioy ; because , we feele and see , and heare , the plenty and copiousnesse of his Redemption : therefore let vs go forth and carrie our seed weeping , that we may return with our sheaues ioying ; and both , for our knowledge , and for our Humility , neither with the Pharisies , let vs boast our selues aboue others , nor with the base multitude , be contented to bee like others . For , in giuing Honor ( saith Saint Paule ) go one before another ; that is , the rule of our Humility , to wish with Martinus Turonensis , that all our Vertues could bee concealed . And again , Couet the best gifts , there is the rule of knowledge ; the best giftes are the greatest knowledge , and the greatest knowledge , ( if it be sanctified ) maketh the best men . Difference of knowledge , maketh difference of men ; and as Dauids grace and knowledge preferred him in the sight of God and Samuel before his Brethren ( thogh he were lower in stature , and they taller and more personable men : ) euen so , God delighteth not in mens legs , or strength , but in their heart and soules ; The Angels are pictured , not great , but full of wings , and wee that are in the last part and end of the world , & therefore lesse in our marriage bed , then our Fathers in their Cradle , let vs flye about the worlde , about our calling , vppe to Heauen , with the wings of heauenly knowledge . 2 Salomon therefore commandeth , to bee diligent to knowe our Heards , & take heed to our flocks , for they signifie but one thing . Whereby hee meaneth , that wee should informe our selues , of al our possessions , and not onely referre their care to our Balyffes and Stewards , who many times take more paines to get our Liueries & Badges , then to doe vs seruice and deserts . It is well obserued , that Almighty God hath giuen euery mā a minde and a state equall , one fit , or at least fitted for another , and no man is so poore , but his estate , is big enough to occupie his mind , and set that on worke ; for a little , with righteousnesse , will keepe an honest man in action . But if righteousnesse be absent , what is then the condition of such a person ? Namely , to busie himselfe in other mens affaires , to talke of their liuings , of their stocke , of their pedigrees , of their sonnes and daughters , and seruants , and of the prizes of Corne and Merchandize , as if he had ten Characks at sea , when he hath neither Money to buy , nor ware to sell away . This man is neuer a stranger , but at home ; knoweth euery man , but himselfe ; summes vp all mens reckoninges , but his owne ; is eeuen with all accounts , till he leaue himselfe , euen nothing . From the roote of this vanity , ariseth the ydle humour of seeking after newes , in Italy , Spaine , Fraunce , Turkey , Morocco , or the Low-countries , and wanting good matter , hee coyneth some of his own ; then he posteth to one Lord or Ladye , or other great person , ( but of meane intelligence ) and there hee venteth the winde in his braine . Such is the nature of mans minde ( my beloued ) as is the Nature of good ground , if you Till & Sowe it , will it not bring foorth good fruits ? But if you Till it not , and let it alone vnoccupied , will it not bring forth weedes or Grasse ? Euen so , our mindes sowed with knowledge of good discipline , yeeldeth a happy haruest of honest faculties ; but let alone , and not filled with some better matter , becommeth stuffed with the wind of vain humours , lying Tales , credulous lies , and vnprofitable discourse . From hence also it commeth , that men haue leisure to sowe debate , by immagining faults , where none are , and discouering imperfections and follies of other men , which lying hid in secret , were better buriand forgotten , then remembred . For what cōmeth of it , but shame to our Countreymen , contentions in the Law , troubling of the seates of Iudgement , hatred and diuision among honest families , exhausting of Treasure , and setting the soule either wide open ( by malice ) to the deuill , or closed vp , by shaking off grace and shame . This is the fruite of them that are ignorant of their owne estates , and yet be turbulent discerners of other men ; & the best is , the world payeth them well againe . For , if they haue as many Maisters , as they haue hearers , euery one payeth him with hatred , reuilings , and reproaches ; so as hee laboureth without fruite , Sowing the winde , and reaping the Whirle-wind , discouereth , without thankes ; speaketh , without credit ; eateth , without welcome ; liueth , without reputation or loue ; dieth , without teares or pitty ; sauing , it is pitty such wretches treade vpon Gods deare earth . 2 But you ( beloued ) which either heare this , or heare of this , binde and buckle your selues to knowledge , if it were possible , of euery thing , Art , Trade , and Occupation ; but especially , of your estates , without which , a Christian is vnlike to God , and shameth his profession , which crediteth other men , where onely he shoulde beleeue himselfe . You haue but two things in your estate to looke into , your soules , and your Temporalties : do in the one as you do in the other . I read of one Pomponianus a Mantuan , that he was in secret accused for denying the soule , and at last ( as all secret faults shall bee renealed ) it came into the light , and hee was called into Iudgement for it . His Iudges demanded of him , whether hee did belieue hee had a soule or no ; hee answered Negatiuely , hee did not : whereat his enemies and accusers reioyced , his graue Iudges reproued him sharply , and gaue sentence vppon him . The Prisoner meruailed , and told them they were too hasty , for ( said he ) do you belieue you haue souls ? Yea , said they al , and accurse them that do not . But said he , do you no more then beleeue it : saide they , that is sufficient : then saith he , Non credosed scio . I do not only belieue it as a thing absent ; but , I knowe I haue a soule , and faith , giues place to knowledge . So my beloued , do not onely beleeue you haue Leases , and Lands , and Friendes , and Cattle , and goods , and Soules , but know it : it is better to know , then to beleeue it . Heauenly thinges I must belieue , till I may know , but earthly things I must know , or else I cannot belieue . I will loue my Seruaunt for his obedience , but I will not belieue or trust him for all my state . Know your selues to be rich , and doe not onely beleeue it : know your selues to be Christians , and do not onely beleeue it : know your selues to be in the way to heauen , for if you doe but belieue it , you are deceiued : Knowe your selues to haue Hope , Faith , and Charity ; report and opinion are many times false . Faith is the beginning of life eternal , knowledge is the perfection and complement . Faith goeth before , ( as Grammar before other Arts ) or as the scholler belieueth his Master , but knowledge commeth after , and eyther confuteth or confirmeth the Maisters precepts . 4 There be causes , there be effects , there be contraries to Faith , all which knowne and discerned , doe no onely confirme Faith , but transport , and transforme it into knowledge : and true faith will neuer cease , til it come to knowledge , as true loue is not at quiet , till it haue the seale of Mariage , because it traineth to experience , and experience resteth in knowing . The triall of many thinges begetteth Wisedome , and Wisedome the better part of experience , maketh triall of euill thinges ( yet without sinne ) and keepeth that which is good . It was the fault of Hieron his wife , that hauing neuer kissed man ( except her Husband ) thoght that euery mans breath did smel as ill as her husbandes : whereby her husband blamed her , and shee was not thought careful inough of him . Vntill , and vnlesse we know what difference is betwixt a Iewes faith , a Turkes faith , an Anabaptists faith , and a true Christian faith : none at all , in respect of the forme , but the matter , the efficient , and the ende of beleeuing , which is not discerned without knowledge . I call the forme of beleeuing , not the essence of a true Faith , which is a worde impropriated to Diuinity , but the beeing of faith , in the mindes Morrall and Naturall Vertues . Wherefore out of a good doctrine ariseth a good faith ; not on the cōtrary , and out of good Doctrine and Faith , a sound knowledge , defending , maintaining , and perswading both . This is that knowledge , that Salomon saith , is better then Golde and Siluer , and is not therefore to bee misliked , because it is not alway honoured and had in reputation . I haue seene ( saith the Preacher ) an euil vnder the Sunne , The race is not alway to the swift , the victory to the strong , nor breade to men of knowledge . What then ? God himselfe is not alway so respected as hee ought , shall not wee therefore regard him as much , as if al the world did agnize him ? Bread ( then which nothing is more needfull to mankinde ) yet is not alway respected of wanton and full-fed Children ; shall the hungry therefore cast it away ? God forbid , no more let honourable Science and Knowledge loose her reputation , because some indiscreete Fooles , haue set her in the last , least , and lowest place . 5 God himselfe is a God of knowledge , & next to God , men are the Professors and Students of knowledge , for euen the Angels by the church , are informed in the secrets of our Redemption . A man without knowledge , hath no God but himself , no heauen but this world , and in this ( through ignoraunce , of the world to come ) they craue a large improuement of their euill daies , feeling no other loue , or hatred , or feare , or care , or sorrowe , or wounds , or conscience ; For , as men first sinne , and do not care , by a long & inueterate custome , they sinne , and doe not knowe . From hence men fall into a Reprobate minde , hauing no good thing in them , like Beastes they are guided by appetite , like him that had a thousand Cookes , and a thousand Faulconers . Reason , which should rule , is made of the Ladye the Hand-maide , and so the yssue of their minds is like Ismael , a bastard , and a Bondage-generation ; from which sildom commeth any good . Religion , the Daughter of God & the Church , and the first borne in Paradice ; yea , in Heauen , is clapped vp into some stinking Dungeon , thorough which , passeth the sincke of all our beastly pleasures , and that which shoulde haue the highest , and the most honourable room in our house of clay ( too base for such a Ghest ) is thrust behinde the Stables of great Horses , the Mewes of Hawkes , the Porters lodge , yea the Scullery of the most seruile Offices , and where she most loueth to be ( like the Haebrew seruant ) shee is boared thorough the eare , and hath many wronges and brands of disgrace ; still a Seruant , that should bee a Commaunder . Their rule to belieue is their sence , except they see ( with Thomas ) they will neuer beleeue , and yet all the sences being filled , they are not ouercome , so easie is it to shew the reasons of Diuinity , and so harde to perswade . In error , many ( like our late Apostataes ) are first perswaded , and then instructed , but in Religion and Faith , after so much as sence it selfe cryeth hoe , yet instruction can worke no perswasion , as though some Ephialtes ouerlay their breasts . 6 From hence also it commeth , that Adams sinne is layed vppon God , because he suffered and permitted it , therefore he decreed and acted it : and whatsoeuer other euill is committed in the worlde , he must be made the Authour thereof : so strangely rangeth ignorance and want of Knowledge , being not able to discerne betwixt permission and action , betwixt the action , and the euill , that like a Birde in a net , the more it striueth , the faster it is hampered , and the higher goeth the sin . Then Fortune or good lucke is made their Goddesse , attributing whatsoeuer they haue , eyther to chaunce , or to themselues ; with the wicked in the Prophet , they Sacrifice to their net , or else to their Armes , to their Horses , to their experience , to their wit : but if successe faile , and the yssue aunswere not the expectation , then they curse themselues , or open their mouth against Heauen , or accuse Fortune , or peraduenture lay load vpon the Deuil , and wel they may , for they ride him to Hell , as a Thiefe in a Cart to the gallowes . The Prophet saith , He which is afflicted , shall run hether and thether , and when he is angry , hee shall curse his Gods , and the Kings . They giue ouer praying in such cases , Propter hoc malum ( saith Tully ) or arem deos , at hij renuntiarunt or ationibus meis . For this euill I would pray to the Gods , but they haue renounced al my Prayers . That admired Tacitus hath this blasphemy . Numquam maiores caedes Pop. Rom. &c. The people of Rome neuer indured more slaughter , whereby it was prooued , that the Gods are not so watchfull for our health and safegard , as they bee for our punnishment and reuenge . That wise Liuy also speaking of a doleful ye are ; saith , that for Plagues , Famines , and sedition , neuer the like befell them , and if ( saide hee ) forraigne enemies had not beene wanting , Vix ope deorum omnium sustentata foret Resp . scarce all the Gods could haue supported our estate or common wealth . It is hard , yea almost impossible , for men without the knowledge of God , to stand in affliction if it be not sudden , but lingering . Wicked men are worst in long sorrowes , and best in sudden : good men bee worst in sudden , ( as Manaoh , Daniel , and Saint Iohn ) and best in long miseries , and continued calamities . Titus another Demy-God among the Heathen , when hee saw that hee must dye in his youth , ( after he had bin Emperor but two yeares ) he cried out against the heauens for their small regard of his life . Wicked & ignorant men ( if they haue any spirits ) are like Tygers , who hearing a Drumme , bite and teare off their own flesh ; so these in great terrors and euils , are at their wittes ende . When their Conscience byteth them , then they seeke out false remedies , more hurtfull then assured perils ; Namely , the companie of good fellowes , and Musicall merrimentes , as though sin were sent to afflict them , to helpe the Tauerne , Alchouse or Minstrell : but so also they bewray their folly and want of skill , for their last recourse is vnto GOD , when they haue tryed all other meanes , and then they neither speed well , nor do well , because they doe it late , too late , beginning at the wrong end , all is out of course , and lost ; yea , with their own wiues they commit fornication , and poyson themselues with their owne meate . There is not one Vertue or grace of God , which they cannot Nicke-name , nor a fault so foule , which they wil not blaunch ouer with some defence ; and if at any time it droppe into them to heare a Sermon , it is for the phrase , or some sinister respect , goodnesse being a stranger , and scornefulnesse an ordinarie companion with them . They haue learned nothing of God , but to sweare by him , and that rashly , falsely , and presumptuously ; for to reprooue them ( neuer so gently ) for the same , is to take a Kid from a Beare , and a Lambe from a Lyon , and a Wolfe by the eares . They haue no care for their soules , no more then for Beggers by the High-way , whom they neither desire to heare , to remember , to releeue . They loue none but themselues , and care not vppon whom they treade , nor whome they disgrace , to bee a foundation to their rising . I would they loued themselues in the Nature of true loue , for such loue is like the Mothers loue to her Childe , a loue to preserue , but their loue is like the hungry mans loue to his meate , a loue to consume . To conclude , from hence it commeth , that they neuer thinke of death with patience and feare it more then hell , because they are not so throughly perswaded of hell , as they be of death , and in one word , I may describe them by the Psalme , The wayes of GOD they haue not knowne , and there is no feare of God before their eyes . 7 Thus , and this haue I spoken of knowledge , as it is a vertue Morrall , and Theological ; now it is varied in my Text , by these words , And take heed to thy Heards , which afterwarde are also deuided into Hay , Corne , Cattell , and seruants , that euery one of these may be preserued in Vse , Office , Life . So our Flockes and Heards are our Families , our Cattell , our charges Pastorall , and Magisteriall , kingdoms to Kinges , Monarchies to Emperors , Counties to Sheriffes , offices to Officers , euery Seruant & maid haue their Flockes , their Heards . Hee that worketh by the day , or that is hyred for a yeare , or is apprentice till a Iubilee , whether hee follow the Flockes and Ewes with young , as Dauid did , or the Plowe and Oxen as Elisha did , or the wars as Ioab and Abner did , or attend on their Maister as the Centurions seruant did , or on their Lady & Mistris , as the Maids of Esther did , or Fish in the Sea , as the sonnes of Zebedee , or walke on Messages on the Land , as the Seruant of Abraham ; and to conclude , whether they be set ouer all as Baliffes and Stewards , or ouer the Hay , or ouer the Corne , or ouer the Cattle , or ouer the Men and Maid-seruants , they haue their Flocks , & Heards , and charges , which they must know , and take heed vnto , for seruice is no inheritance , and badges of Lords and great men , are neyther to maintaine vs , or defend vs in ill . These are the thinges that make a man , that make him perfect , in as perfect manner as may bee , if they be found in the way of righteousnesse , such seruants shall diuide the inheritance among brethren , and men of this quality , shal stand before Princes . 8 There is nothing more commendable in a man , then oftentimes to visit , view & review their possessions , take special consideration of their meanest vtensiles , so shall they see how they are kept & preserued , which of them must be altered , which nourished , which continued , which remoued , which standeth in the stable , and which is fallen into the ditch . Our Cattell are not free from our care on the Sabbaoth day . Which of you ( saith our Sauiour ) shall haue an Oxe , or an Asse , fall into the ditch on the Sabaoth day , and shall not help him out . And which of you doth not loose his Oxe or his Asse to water on the Sabbaoth day . By which we see our blessed Sauiour giue allowance to this labour , arising both out of necessity and mercy , which two onely cases , giue dispensation to ciuill and base seruices on the Sabbaoth day , which workes else were vnlawfull and insufferable in true Diuinitie . Yea , in the Law wee are bounde , not onely to regard our owne cattle , but our Neighbours , yea , our enemies , and to bring home his Oxe or Asse that goeth astray , to restore the pledge , to restore that wee find to the true owner , ( if we can come to the knowledge of him . ) Such care hath almighty God of euery mans particuler , as that they which follow not this order , corrupt his ordinaunce , alter his prouidence , chaunge the Diuine property of those things they lose negligently , or retaine vniustly , and shall pay most deerly for vsurpation of that , which God in triall ( not in right ) hath giuen into their handes . Againe , if we often looke not to our estates ( I meane such as are householders ) how can we knowe what to giue according to our proportion , or what store to keepe , after our allowance ? we may giue that we cannot spare , and must go buy else where , which is folly , we may keep that we cannot spend , & that is misery and wretchednesse ; our Granaries shall be empty or fustie , without our knowledge , our wardrobes void of store of Houshold , our Armouries without weapons , our Sellers without drink or wine , which il beseemeth a Housholder , a Man , much lesse a Christian , to whome God hath giuen state and liuing , and a family , for He ( sayth S. Paule ) that prouideth not thinges honest before hande for his owne Family , is worse then an Infidell . 9 The charge of this life , is food , raiment , and friends ; care first to prouide these , then to vse them . Weee read that Ioseph was ordained and honoured of Almightie GOD , with the second dignity in the kingdome of Egipt , ( after hee was drawne out of prison ) for the prouision of Corne and Victuall ; yea , for this his Father & Brethren gaue reuerence vnto him . Loe , an excellent dignity of hous-keeping , and prouidence for to feede them whom the Lord hath sent into the Worlde , among whom are his Church , that must not want when the Lyons lacke and suffer hunger . Euery Family hath its children , in whose name , bloud , and estate , it consisteth ; their enlargement and continuance standeth vppon the wise administration of Housholde affaires , as well to keep that which is already gained , as to gaine that which is desired . Saint Paul would not haue a Byshop or Deacon to be chosen , but by this Touch-stone of experience , how they had ordered and guided their Housholdes ; for no man can euer serue or rule well the Church of God , that hath not well behaued himselfe in the Domesticall and oeconomical life . The wise Cato woulde haue the Housholder , Prouidere familiae instituta , cibos & medicinam , to prouide first for the maners , secondly , for the maintenance ; and lastly , for the Medicine of their Families in the time of sicknesse . What is meat and large allowance of fare and dyet to our seruants , without good and Diuine maners ? What are Diuine & good maners , without maintenance ? What are both of them without health ? And what is it to liue in such a family , where neither God is feared , nor the labours of good seruantes regarded in time of sicknesse ? Surely , let no man trust that Maister that forgetteth seauen , or but one yeares seruice , for one monethes sickenesse . A vile Nature or Prodigality , or worse , is the cause heereof . Be studious therefore of your families good , and with Salomons Mother , Seeke Wooll and Flaxe , and labour cheerefully with the hands . Be like a Merchants ship , to bring foode from farre . Rise early while it is Night , giue your portion to the Housholde , and the ordinary to the Maides . Put the hande to the Wheele , and your Armes to the poore and needy . Consider Fields , and Carpets , & fine Linnen , and Garments , and buy them , so shall honour bee your cloathing , and ●ou shall reioyce in your latter dayes . But yet remember in all your labours , that Almighty God be not forgotten , for it is in vaine saith Dauid , to rise early , & eat the bread of carefulnesse , going late to bed , except the Lord giue rest to his beloued . You may with Elisha Plow in the field , and follow the Oxen , but if Eliahs Mantle bee cast vppon you , you must forsake the Plough , and follow the Prophets . Our sermons are like his Mantle , and they call you to heauen , as that did Elisha , to be a Prophet . Matthew may sit in his Publicans Office , but if our Sauiour call him away , Hee must arise and follow him . Al Trades of life are but Hand-maids to Religion , therefore vaine are they which forsake the Mistresses , ( which is Godlinesse ) her Table and Parlour , which is the Temple , for the Maidens webs , and Worke-houses of lesse value and estimation . 10 How shall they bee able to looke almighty God in the face , which either feeling wealth comming vpon them , or els in an ouer-carefull desire , to bee rich , and accounted laborious , forsake the Churches and Altars of the Lord , sildome visiting the holy Communion , as a day-feast ; sildome comming to the Church , as a Market , wherein there is nothing gotten ; and as sildome mumble vppe their priuate Prayers , without Deuotion , Vnderstanding , or Diligence ; Oh , I say , what account shal they giue vnto the Lorde , for this drousie & Lethargical negligence in their soules cases . Al their care is for the shoo , none for the foote ; all for the Hat and Feather , none for the head ; all for the Badge on the sleeue , none for the Wages in the purse ; all for the body , that body and soule are both lost . It is a comely thing to see a ship rigged , and with spread sailes floating on the Waters , obseruing also , how one is at the Sterne , another at the top , and euery man in his place , ( the winds moouing withall ) so it will continue in order and sayle surely ; but if either Pilot or Steersman bee wanting , or other Marriner , the Winds wil soone rend the sayles , and the Shippe split against the rockes : euen so , it is a goodly thing , and a royall , to see a Man sayling to heauen , hauing vnder , him the earthly Waters , ( though inconstant ) aboue him the windes of heauen : if hee want not in him , Reason , vnderstanding , Religion , and Grace , which are the Mariners that row and waft our soules to the eternall kingdom . It is good therefore to lay hold on this , and not to forget that , For what shall it aduantage a man , to win the whole world , and loose his owne soule . 11. Now , I returne againe to the carefull Housholder , who must looke to euery part of his possession , as it is in my text , Hay , graine , Catle and Seruants ; yea , although he weare the Crowne . It was an excellent saying of Alphonsus , a King of Spaine : Principis inane nomen nisi habet in aerario , the name of a king or Prince is an idle thing , if he haue not a Treasury to maintain it . The Crowne is maintained by diligence , by the Plow , and the Common-wealth flourisheth vnder the same . I will not , nor may I meddle with Princes ; but I say , that the name of a Housholder is an ydle thing without a storehouse more or lesse , according to the proportion of the family more or lesse . The kingdome of heauen is likened to such a store-house , out of which the Lordes Family is replenished with things new & old . The Lorde hath his Apple Trees , and Orchards , and Sellers , as hee telleth his Church ; to teach vs , that store is no sore , but sorrow commeth by the default therof . When God himselfe made the world , he made man last of all , hauing first prouided all other things for him : as the world roofed with the Heauens , and floored with the greene Grassie earth , stored with all fruits , incessantly and successiuely growing one after other . The Starres being his lightes , the Creatures of all sorts being Seruantes and Tributaries to him , the Angels of heauen his assured friends , waiting on his safety , & euery bird singing melody to his prosperity ; so did the great housholder prouide for man euen before he was made ; so hath he continued his store working hitherto , And seede time , & haruest , cold and heat , Winter & summer , day and night , hath not ceased , but shal remain as long as the earth shal endure . So must wise Housholders prouide aforehand , things honest ; euen before mariage , Meat and houses , & clothing , & before children , as the mother doth the swadling cloaths . That out of the heards he may with Abraham fetch a Lambe or a Kid , or an Oxe : out of the Pastry with Sara , fetch the Meale for the bread of strangers . It is not good to want store and prouision at hande , the Venison is best in the Parke , and the Cattle in our owne , and not in others mens heards . Whē Isaac would haue Venison , because it ran wilde , Esau was long in taking it , & so Iacob came in the meane time with the tame Kid ( a thing in store , and at hande ) and got away the blessing . Euen so , when necessaries are then to bee sought , when they should be vsed , it preuenteth both the thankes , and the benefit , and store bringeth both : for Iacobs Venison ( though not true ) had both the blessing , and the thankes . Store at hand , is like friendes at hande , whereof Salomon saith , A friend at hand , is better then a Brother a great way off . The ancient Egiptians were wōt to hang or paint at their doors a Vulturs Wing , in token of their Gentry . The Romans , the Spears , Shields , Swords , and warlike weapons , which their Antecessors had gotten by their prowesse : & these things ( though at the doores ) yet no man durst remooue or make away . Thus did they for their Honour , let vs doe as much for our houses and Families , and let not there bee among vs any that keepeth not his parents Lands , goods , Armes , Cattle , and Vertue , that as we are known by their names , so wee may bee by their Landes , Honours , Prowesse , Frugality , & all other workes of Faith , Hope , and Charity . 12. Thus haue I briefly spoken of the Housholde care to get and keepe . Now of the last part of the Housholder , or housekeeping , which is his mercy in spending , & liberality in giuing foorth . That which was first called his charge , Flocke and Heards , he now calleth his Family and Maidens , which must be fedde and cloathed . Whereby , is first to be noted , that all the care we haue spoken of , is to giue , to bestow , to spend , to distribute , and feed others . Hee which is the Seruant of riches , doth keepe , and get them like a Seruaunt , but hee which is the Lorde and Maister of them , doth giue and dispose them like a Maister ; nothing proueth a man so much the owner of his wealth , as the vse and bestowing of it ; nothing sheweth him so much a base seruant of wealth and riches , as the hoording vppe , and keeping it close from the sight of the world . Now , the seruant doth keepe them , as Seruantes do their Maisters goods ; and he which is a Seruant of riches , is not a Seruant of Iesus Christ . Beware of this wretched getting of goods to keep them , & not to spend them : God , Nature , Men , Beasts , and all good creatures , confute and denie this . GOD , for he which is infinite in wealth , giueth all in this worlde ; He eateth not of our Flockes or folds , or of Beasts that run wild on the hils , he therfore commandeth the earth to feede man , For hee openeth his hand , & filleth al liuing things with his blessing , hee saith , It is a more blessed thing to giue , then to receiue . He chargeth the rich in this world to be ready to distribute . He threatneth that the rust of the Golde and Siluer layed vp , shall consume and torment the soules of them that hoarde . Hee telleth that no mans life standeth in the things it possesseth : Hee sheweth thee ô man what is good ; Namely , to do Iustice , and loue Mercie . And to conclude , Him hee stiled a Foole , which hauing plenty of Corne , more then his Barnes could hold , would rather builde greater Barnes ( to keepe it ) then giue away the superfluous surplusage to the poore and needy , ô Foole , this night they will fetch away thy soule from thee , then whose shall all these goods , and Bagges , and Obligations bee ? Surely , If you say your Childrens ; what comfort is it to a Father in hell to remember the intollerable Torments he there indureth , for getting and keeping that wealth vniustly , without shewing pitty to other , which now his Sonnes and Daughters reuell in with all earthly pleasures . I tel you such earthly pleasures , haue a bitter end ; but such Torments haue no end : For although they aske but a droppe of water , yet they are not heard , because they haue not heard them that begged , or woulde haue borrowed of them in need . 13 Nature also is an enemie to this wretchednesse , to this Couetousnesse , she loueth to multiply , and to increase , if she haue Milke in her breastes , shee knoweth that ( like Riches it will rot ) therefore with it she feedeth other . The trees that are laden with fruit , bear them but till they are ripe , and then if they be not taken off , they let them fall . How glad are the fields when they are couered Laetis segetibus , with smiling Graine , and yet they hasten to the haruest ( as the Pigion to her breeding ) that being rid of one crop , may be Plowed for another . The sheepe wearied with his fleece , inuiteth by a panting necessity , the Shepheard and Shearer to take it off . The seede would bee sowne , the Gardens would be gathered , the Sea would bee Fished , the Heauens keepe not their influence , but send it downe among vs. Why then should men get goods to keepe them , and yet Riches endure not alway , nor the Crown from generation to generation . Are they not the sonnes of Nature ? Why degenerate they ? What Tygers Milke haue they sucked ? What Cockatrice hath hatched them , who corrupteth all that shee toucheth ? Let Nature teach them ( if they will not learne of such a Mother ) who as Boetius saith , Dat cuique quod conuenit , & ne inter eunt , laborat , giueth to euery thing , conuenient , & laboureth that nothing perish : but these let their money perish , their woods rot , the moths eate their garments , which might be giuen away , and the Dogs and Swine , that good meate which would maintaine the children . The wals haue their Gold layed vppon dumbe pictures , and Heathen mens shape are well cloathed by them , and set forth in counterfaites , but nothing commeth from them , for the generall good , but ( as it were ) by force of Armes . 14 Men also , I meane the generall and Vniuersall inclination of mankind , is against the keeping of goods in priuate without some vse . They keepe ( saith one ) for feare of want , and yet they want the vse of that they keepe . Behold a iust iudgement of God , vt semper indigeat , qui semper timet indigentiam , They alway want , which are alway in feare of want . The two Persian Princes had two Titles giuen them by their people , to signifie their good and ill . Cyrus they called Patrem , a Father , because hee gaue them riches , and layed vp , but for their necessaries ; and Darius , they called Negotiator , a Merchant , whose study is to gaine , or not to lay out . Valerius . Auaritia indagatrix lucrorum aiudissima vorago , ne que habendo fructu foelix , sed cupiditate quaerendi , miserrima . Couetousnesse , the searcher out of gain , is a most greedy gulfe or swallower , in keeping it is not happie , but in seeking , it is most miserable . Tully saith , Illi morbo qui permanet in venis , & inhaeret in visceribus , nec inueteratus euelli potest , nomen est auaritia , That disease is called Auarice , which runneth in the secret vaines , and cleaueth to the inward bowels , which if it bee inueterate , can neuer bee pulled forth . Pythagoras . Couetous men which haue riches , and do not vse them , are like vnto Orphanes and Wardes in their Nonage , which also haue houses and Landes , but cannot dispose them . Seneca saith , Inopiae pauca desunt , auaritiae omnia . Pouerty wanteth some things , but Couetousnesse wanteth all things , and therefore the rich man that hath goods & doeth not vse them , doth neuer any thing well , except in dying . So hee . Vnto all these , I may adde the note of Innocentius . For Couetousnesse , Balaams Asse hurt his Maisters foote , and reproued his rider . For Couetousnesse , the people of Israell stoned Achan in the valley of Achor , after he was founde guilty of the Golden garment . By Couetous Ahab , was Nabaoth put to death for the Vineyard . Gehazi got the leprosie thorough Couetousnesse , when hee abused Naaman in the Prophets name . Iudas for Couetousnesse , sold his Maister and hanged himselfe . Ananias and Saphira belyed their Charity , and keeping backe their portion ( for they had solde their Land and kept their sin ) were stroken dead by the Lord. Belieue it , the mercifull man neuer dyed ill death , the Couetous and parsimonious neuer happy death . Therefore away with this monster , which all men cry out against , and they which loue it most , are ashamed to confesse it . Men are wont to desire wealth , pleasures , and Honours : of Wealth commeth euil things ; of Pleasure , filthy thinges ; of Honour vain things . For riches breed Couetousnesse and Auarice ; Pleasures bring foorth Gluttonie and wantonnesse ; Honour , norisheth Pride , and Vaine-glory , and I tell you if you receiue not the witnesse of men , the witnesse of God is greater . 15 Beasts & all creatures hate this parsimony , it is the royalty of the Lyon to eate but once of his prey , the residue hee leaueth to other , and commeth not againe to it . The Elephantes are for that cause dispraised , because they hide their teeth fallen off , that no man , or other creature should find them . The Lizzarde , that knowing her vrine to congeale into a precious stone , couereth it in the sand , that it might not be discerned . Of what brood are these wicked men , whō no example of God , or Nature , or Men , or Beast can mooue ? They are surely some Satyres , or strange Ethiopian brood , or peraduenture sent by some of the earthly spirits , of whom the Coniurers say , They keepe the Treasures in the earth , that no man may vse them . Such spirites are these , that is ; Deuilles , but in other shapes , that onely keep goods from them , that would vse them better : let the world sink or swim , they get none from them , and if God were mony they would locke him vp , that none else might enioy him . But they that haue this worlds good , and see their Brother perish , how dwelleth the loue of God in them ? that is , there dwelleth no loue of God in them , and so out of God his loue I leaue them . 16 But let mee not bee vnderstood , that I speake against all keeping and storing vp of money , and other things , as though it were vnlawfull to possesse any more prouision of meat , then for a meale ; of Money , then for a day ; of Garments then one , for one body , and so of the residue . God forbid , for so in time of necessity man should be vnprouided of helpe when hee shold vse it . God hath euer in store . There is no question of Corne and Cattle , but of Iewels , and money , and such like . Salomon in my text , biddeth to look to the hee Goats , that they may be a price of the fielde . Money must be prouided against sicknesse , sute , enemies of our country , and for all other necessities . Iacob had money , which hee sent by his sonnes into Egipt for Corne , the first and second time . Abraham had Money , wherewith all hee bought the field of Emor . The Church had her store , Acts 2. and 5. and therefore let no man thinke it against conscience , to be alway prouided against wants : wherein the rule of Socrates was good ( if it could bee followed ) that a mans Treasure should neither be bigger nor lesser then his necessity . But because that cannot be knowne , it is good our store be more plentiful , so our charity be neuer the lesse . When Iphicrates pitched his Tents in a little open fielde , and then beganne to trench and wall them , his General asked why he did so , and what hee feared ? To whom hee answered , such a question became not a commander , Ah undans cautela non nocet , we can neuer bee enough secured against future perilles . King Alexander seeing one of his Souldiers going to sharpen his Dart whē all other were going to fight , cashiered him , and cast him out of the Army ; saying , Inutilis acie , qui pararet arma tunc cum ijs vtendum . Hee was vnwoorthy of his army , who went then to prouide Armes , when hee was to vse them . Euen like the foolish Virgins , which neither tooke Oyle sufficient , & when they had spent their store , gaue themselues to sleepe , till it was too late to prouide . 17 Let vs therefore keepe our honest store : for thereby did Abigail mollifie the angry and displeased heart of Dauid , when hee came against her husband Nabal : and if the present she brought him , had not beene present and at hande , it had not failed , but they all had perrished before so much coulde haue beene prouided . Our Cofers must not be like the sealed bags , which Alexius left at Ancona , when hee had compounded the warres with the King of Almanes . For the Emperour Comnenus his Maister , who being to leaue Hostages of mony with the Citizens , hee by his Maisters direction , secretly conueyed away the Money , and lefte with them the empty , yet sealed trunkes and Boxes , bidding them keepe them safe , vntill they were by the Emperor required . But this deceit being discouered , fared ill with the Emperor ; euen so , pouertie will not bee long hid , and then shame or sorrow will follow , vntil ruine , or else some strange and wofull laborious recouery of our estate . And so I will conclude , that seeing the Lorde maketh both rich and poore , let vs with care and Conscience , conserue a Store-house of well-gotten wealth , as we doe releeue the well-deseruing poore , for both shal meet before the Lorde together . Now followeth a conclusion of all , which standeth in the amplifyed distribution of the charge , who they be that must be looked vnto , who entertained and maintained , who to be prouided for , and so an end . Our Flockes and Heardes , Family and Maydens , are many in the figure , for I will allegorize them , as well as handle them literally . 18 And in the first place , the subiect of our Wisedome , Gouernment , Wealth , and Mercie , seemeth to bee our Countrey , the common parent of vs all , which though it beare vs as the horse doeth the Rider , and as the oxen draweth the Waine-man in his Cart , yet must it be directed and defended by vs. In it wee haue all our shares and inheritances ; of it , wee receiue our liues and breath , and therefore for it we ought to apply our care and power . If wee forget Ierusalem ( say the Iewes in Babilon ) then let my right hand forget her cunning . Ierusalem was their countrey , Babilon their place of exile & banishment . Therefore sweete is the name of our Country , and better is the smoake thereof , then the fire of another , and the dust thereof , then the stones of a strange nation . Nehemiah also , when hee heard that his Countries repayre was hindered , how did hee leaue his place before the King , and layed aside his Courtly garments , put on sack-cloath , and liued in Prayer and Fasting . Saint Austen in his old age , writing of his Countrey , which then began to be spoiled by the Arrian and Circumcellian souldiers , and Vandals ; saith , Serio iam , ac frigescentibus mēbris , feruet animus desiderio patriae , now in my old age and coldnesse of all my limbs ; yet my heart burneth for the desire of my Countrey . But wee are all prest , and ready to fight for our Countrey , and to grace it with the effusion of our blood ; true it is , & no true English hart can do otherwise . But what auaileth it to fight for our Country against strangers , while wee betray it to the Lorde ? What if we be ready to go against Turke and Pope , with the Armes of flesh and blood ? while we haue disarmed our selues of Praier , Faith , Hope , Honesty , Temperaunce , Humility , and will not so much as put on the head-peece of Saluation ? But in steede thereof , Blasphemy and Swearing , Drunkennesse and Voluptuousnesse , Stealing and Deceiuing , till the Lande mourne , and bee no more able to beare vs. My heart bleedeth to fore-thinke and see the ruine and desolation of so many faire Houses , goodly Townes , greene Meddowes , and Corne-fields , for the sinne and wickednesse of them that possesse them . God hath mo wayes to destroy vs then by one , then by the straungers sworde , against which onely wee are prouided ( by the care and prouidence of our Gouernors . ) He can bring a fire from Heauen , as hee did on Sodom , or he can sweep away head and taile by the Pestilence , like vnto the Army of Senacharih , whereof ( it consisting of almost two hundred thousand men ) they died all in one night , except ten men . And Constantinople , Anno 760. was so dispeopled by a Pestilence , that the Emperor Copronymus , was faine to fetch men from other Countreyes to inhabite the houses , least they should fall down . Before the Danes cōming into England , there were aboue forty thousand Churches , and in seauen battailes there were perrished ( well-nie ) fiue hundred thousand persons , & aboue twentie thousand Parishes & Churches decayed . I omit to speake of Famines and other means of our destruction , and I beseech you all , to loue their Countrey , and let not their posterity bee dispossessed by their crying sinnes , for the Prophet saith , A fruitfnl Land is made barren for the sinnes of them that dwell therein . 19 Your Wiues and Husbandes are also your flocke , these must be taken heede vnto , for the married are like the Palmes , they are Males and Females , so they must bee planted one beside another ; yea , the Boughes of the male must bee sometimes wreathed and put vpon the Female , or else it will not prosper , but mourne and pine away . So it is betwixt Man and wife , there must be more then sight of each other , for they are bone of each others bones , & Flesh of each others flesh . Flesh cut asunder , looseth the vital powers and so dyeth , but vnited , growes together again , and so liueth . No Man , but hee which is wise knoweth , what heede to take or respect to bear to his Wife ; For Christ doth thereby decipher his loue to his Church . So ought a Man to loue his Wife as Christ loued his Church , who gaue himselfe for it . Euery one that is marryed hath giuen away himselfe . Sweet are the bandes of Wedlocke , yet they are bandes and must restraine vs : Bonum est coniugium tamen à iugo tractum : Marriage is good , yet is named from the yoake , according to that , Be not vnequally yoked with Infidels . They which are yoaked haue no power but to draw , those which are marryed , haue no liberty but to loue and looke to one another . When Darius had lost his Kingdomes , and Credit , and Honour , and Liberty , hee wept not for all that : but when he heard tell that his Wife was dead , then hee wept bitterly . So neare and deare are the minds of them that be vertuously married , that they cannot part without a thousand sorrowes . They are to each other a true Glasse , as is the face , so is it in the Glasse ; as is the Mans and Husbandes , so should bee the honest Wiues ; as is the louing Wiues , so should bee the tender Husbandes . To conclude , As the vine on the house toppe , so is the Wife ; The vine as it is of excellent vse , so it is wonderfull weake , and except the Gardiner support it , it will lye on the Earth and bear nothing . The wife must also be tendred & supported , or else she cannot yeeld the Wine of comforte to make thee haue a glad heart . In euery Mans charge there are faultes to bee espied , no Man casteth away his flocke for one sicknesse ? No , if hee haue a thousand Sheepe , and nine hundred fall foule , yet letteth the sicke go , & keepeth the residue . Wiues haue their faults and frailty , and men are not cleare : Vnicuique dedit vitium natura creato . Wee are all blameable one way or other , therefore spare one another , forbear one another , and let nothing breake of loue : but that which dissolueth Matrimony , that is whoredome , and the God of all loue shal marry you both to Iesus Christ . 20 I proceed : Our Parents are the flock and charge of vs that are Children , and Children are the charge of Parentes . For wee are borne weaker & more feeble then all Creatures , and had wee not some body to receiue vs when we come into the world , woe were it with vs , wee might make a short and woefull stay or Tragedy , To be borne , to weepe , to dye . Neither our Parents or their Antecessours , haue any thing which they transfuse not into their Children , their honour , fame , goods , or staines , for their children they haue them , and in despite of reluctance , they will descend vppon them . But let them nourish and cherish their Children , and not their sinnes , and let them wisely take away the rotten from the sound ; I meane their childrens vices from their persons , or else vice will ouercome Parents and Children . Some make theyr Children Ludentes Simias , other Fodientes sues , That is , Eyther they bring them vp to nothing but to play , as many of the rich , or else they traine them to nothing but to delue and digge the earth , as many of the poore . Alas poore Children , better vnborne , because the richer haue their pleasures deforming them , and the poorer theyr labours depressing them , one of them hauing no sence of Heauen , the other , no vnderstanding but of Earth , and both of them without God to bee their Father , and the Church to be their Mother . 21 Our Parents are our charge that are their Children , we ought therefore to take heede vnto them : & for their sakes to flye no labour . At Rebeccaes command , Iacob ( that was neuer from his mothers wing ) fled to Padan-Aran , and what miseries did hee there endure for twenty whole yeares , the Lorde God hath related . If we haue any glory and praise , let vs giue it to our Parentes . When Antigonus had wonne a victory , yet he would attribute it to his Father . Amphionius and Anapius , two Bretheren , when they had saued themselues from the Citty Catanea , which was all on fire , and remembered that their olde Father was yet within , they tooke hands , and forced thorough the flames , and with difficulty ( yet with safty ) brought away their poore old Father . Oh , Happy Father of such Sonnes ! Oh , Happy Sonnes , to bee such Men ! though you bee dead , yet will all good Childeren remember you while the world lasteth . Bee good to your Parents , you young Men & Maidens , for as you serue them , shall you bee serued againe ; if curteously , your Children will do the like ; if disobediently , yours wil also pay the score double and treble vpon you . 22 The Seruants are also the charge and flocke of the Maister , and the Maister of the Seruantes , each must be carefull , the Seruant of diligence , toward his Maister , and the Mayster , To take heede to the heards of his Seruants . Seruants are wilde , because they haue been wantonly bredde , therefore they loue no discipline . But let your loue to do them good appeare vnto them , and then they will bee more honest , and more tractable . Great thinges haue beene done by Seruants . By a Seruant , Abraham prouided a Wife for his Sonne Isaac . By a Seruant , and that a little Maide-Seruant , Naaman was brought from his Countrey to Iudea , to the Prophet , and there cured of his Leprosie , both of body and mind . By a Seruant was Darius brought to bee a King , and the kindnesse of a Maister to his Seruant , did saue his life , when all the Tirian Seruants did cut their maisters throats . Therefore doe good to your seruants , giue them instruction , and all good seruice will follow . Deale not with them as Vintners doe with their Vessels , which draw them till they be empty , and then turne them out of doores . So many worke out their Seruauntes strength , & then turn them out to begge . Seruants , are so set on drunkennesse and liberty , that no wages can win them from that notorious Vice , what will bee the ende hereof . If Lords , and Gentlemen , and Maisters , alter not the Copy of this licentious graunt , I see not how our poore enuied Nation can stand long , without more Enemies then euer the old Saxons had , or the late Netherlanders . In sum of all , breake of Prodigality , and neyther you that be Maysters , put more on your shooes and Garters , then many good Men on their whole bodies , and let not your delicate mouthes , buy your appetites pleasure to deare : neither suffer the poore to drink more in one houre , then they get in a day . You all sit with Rulers , follow the wise mans counsell , Put thy knife to thy throat , if thou be a Man giuen to thy appetite . Lastly , although Salomon nameth none in this Text , But the family & the Maidens : yet he excludeth not the stranger , for in the family on the Sabbaoth day hee is commanded to rest , and he which receiues him , is not to let him depart on that day , as it is Exo. 20 , 5. And althogh it be not in the estate of euery man to entertaine , yet is it a duty to guide and direct such as are distressed to Houses of hospitality . And indeede in auncient time , men were onely receiued to house , & brought with them their owne victuals , as you may see in the story of Iacobs Children in Egipt , and the Leuite and his wife in the Citty of Iemini . Surely to bee Hospitable is a part of Charity , & one of the greatest ; wherefore the Scripture saith ; Let brotherly loue continue , and bee not forgetfull to lodge straungers , for thereby some haue entertained Angels in the likenesse of men , alluding to Abraham & Lot , to whom the Angels came before the destruction of Sodome . What is more horrible & discomfortable to men , then to bee without harbour and House ; and therfore did Agar take it so grieuously as she mourned in desperation , vntill the Angell shewed her a Fountaine where againe she filled her bottle . They which inhabit the deserts follow the footsteps of wilde Asses vnto the Water-Springes , which without them they should neuer find ; and therefore loue and make much of them . How much more should we loue to bring one another to the places of our refreshing , and not shut vp our doores against the Straunger , as Paradice was against Adam : so as it shoulde bee as equall or ready for Straungers to dye there , as to dine there . The Priestes and Scribes which put our Sauiour to death , could Buy with the Money of Iudas a place or field to bury Strangers , but let vs not prouide theyr Graues , rather their Tables , whether they be sicke or sound . When Dauid hadde lost his Wiues , and all his goods , by making much of a Stranger , he came to finde and recouer all againe . Euen so , we cannot loose by curtesie and humanity to strangers , For we are all Strangers in this world . And if the first Christians had not receiued the Preachers of their faith ( that were straungers vnto them ) into their houses , their peace which was the peace of Christ had not light or rested vpon them . Rahab for lodging straungers had her life saued , and as many as shee would receiue into her Family . We read of the ancient inhabitants of Bretinum in Romandiola , that they did contend for the entertainement of strangers , and for that cause they erected a Piller in their Market place , into which euery one of the Cittizens draue and fastened a distinct ring , and that euery stranger that came to that Towne fastened his Horse to one of those rings , into whose House he was to bee receiued ; which thing was so obserued , that incontinently with al alacrity hee was entertained and lodged , and the Cittizens tooke it for a great fauor . The barbarous Vandals had so much humanity in thē towards strangers , that they confiscated all his goodes , and gaue liberty to set his House on fire , that had expelled or inciuilly handled a stranger . I could be infinite , but I must conclude . Iob saith ; The Stranger did not lodge in the streete , I opened my doores , vnto him that went by the way . Abimelech hath his commendation for lodging Abraham a straunger . So hath Iethro for Moses . Obadia that hid so many Prophetes , and nourished them , euen foure hundred . Saint Hierom saith of him , that for his mercy hee receiued the gist of Prophesie , and was buried in Sebaste , that is Samaria , in the Graue wherin Elisha was after buried , and S. Iohn Baptist . The widdow of Sarepta , a heathen woman , the Sunamite , Martha , and Lazarus , Zacheus , Simō the tanner . Gatus , Onesiphorus , and other had neuer been spoken of but for their Hospitality , and receiuing of strangers . Theresore let not the good Householder forsake strangers , for the Lord loueth them , and goeth with them : and if they be receiued in the name of Christe , whether they be good or ill , he wil pay their reckoning . Learne therefore ( saith Saint Austen ) learne ( ô Christian ) without difference and respect of persons , to offer entertainement , least he whom thou shuttest out of doores be thy Lord and Sauiour . For he saith ; I haue been a stranger and ye haue not lodged me . I tel you , that he that laboureth for Christ , and he that refresheth him that laboureth , shall bee both rewarded before Iesus Christ . To whom bee all present and eternall glory . FINIS . PAge 41. line 1. read he walloweth , P. 46. read Apharantes , P. 65 read Mycerninus , P. 86. li. 5. read Pulcheria , P. 87. li. 20. read infortunio , P. 88. l. 1. dele not . P. 90. li. 12. Villegisus , so in the margent , 118. li. 15. read King , 132. li. 12. read dry . 145. line 2. read auidissima . Notes, typically marginal, from the original text Notes for div A13822-e210 Eccle. 2 , 25 Conscientiā malā laudātis preconiū non sandt , nec bonam vulne rat conuitiū Aug. contra petil . Your Lordshipp shall finde them anciently diuided into Regra , satrapicia ciuilis & priuata , of which the second , which is the Lordly House , fitteth your Honour . Iul. Capitolinus . Auenti . lib. 1. annal . Bocor . Plutarch . Luke 1 , 63 Victor . de persecv . vād . lib , 2. Swearers & drunkardes are no more tollerable in a family thē Arrians in a Church . Notes for div A13822-e850 Being a strā ger in Midhurst , in August this yeare , 1609 I hearde by one whome I beleeue , that at Cowdrey were fed daily & relieued , wel neere 200. of all sortes . Lady Moūtacute daughter of the late fia . of Dorset , & . Aunt to the now Earle . Procop. de bell . Goth. lib 2. Vxorem euntem adsacra christianorum , stercoribus pro●ectis defoedari curauit , & verberibus cam immanitur , tractau●●t . Herod . lib. 6 They were Thracians , called Dolonci . They shall be Barons of Dacres in the right of their Mother . Psalme 23. Gilbertus de Aquila , was the Lorde of Laughton . Sir Nicholas Pelham . Sir William Pelham . Sir Iohn Pelham . M. William Morley of Gliude . M. Henrie Carey , son and heire to the Lorde Hunsdon . Coelius . Erasmus . M. T. P. Mistris Blount was daughter to the Lorde La-ware . M. W. B. Luke 10 , 5. Aug. ser . de ehrlet . cauēd Hom. 1. Cap. 5 , v. vlt ▪ Notes for div A13822-e1870 a Ioh. 11. 25 b Act. 17. 28 Psal . 49 , 20. Acts 8 , 20. Iudg. 17 , 30 c Psal . 14. 3. 2. Sam. 23. Ecc. 7. 30 1 Reg. 10 , 27. Heb. 20. 22 ▪ Mat. 10 , 16 Dan. 12. 3. Psa . 107. 43 De gentib . scriptor . Prou. 9 , 4. Eccl. 12 , 13 Gen. 25 , 32 , 33. Doctor Babington L. Byshop of Worcester vppon Exodus . Beda . Luk. 12 , 20 Mat. 15 , 23 Herod . lib. 4 Stobaeus ser . 42. vocat eas Apharants . Sab. lib. 4. cap. 9. Gel. lib. 6. cap. 11. Herod . lib. 4 Herod . lib. 1 Erasmus . Eustathius super odyss . Plutarchus . Suidas . Gilbert . li. 1 Narrac . Idē lib. eod . Mat. 6 , 33. 〈…〉 Esay . 30. 1 Heb. 9 , 28 Prou. 1 , 22. Prou. 9 , 12. Psal . 2 , 10. Prou. 8 , 10. Notes for div A13822-e4200 Mat. 18 , 10 Deut 6 , 7. Deut 17 , 4. 〈◊〉 ▪ 58 ▪ 2. Pet. 3 , 15. Luke 2. 8. * Centur x. In his Chappell , where none came but the Emperor , & himself , he caused to bee written , Villegese prioris fortunae esto memor , & qui nunc ses considera . Notes for div A13822-e5390 Centur. 11. 1 cor . 14 31 Eccl. 9 , 11. Esay 8 , 21. Iudg. 15. Dan. 10 , 8 Reuel . 1 , 17 Luke 14. Exod. 23 , 4 1. Tim. 5 , 8 Gen. 41. 1. Tim. 3. 4. Pro. 31 , 13 Psal 127. 2. Luke 12. Cant. 2 , 5. Gen. 8 , 22 Alex. ab Alex. Psal . 50 , 13 Psa . 145 , 15 Act. 20 35. 2 Tim. 6 , 17 Iames 5 , 3. Luke 12 , 15 Micah 6 , 8. Luke 12 , 20 Ideo rogans diues non exauditur in tormentis quia rogantem pauparem non exaudiuit in terris . Aug. De consul . lib. 2. Pet. Rauisi . Lonicerus . Valer. lib. 3 Tuscul . In. Prou. De cond . huma . Plutarch . Plutarch . Nicetas . Prou. 22 , 2 Psal . 137. Neh. 1 , 4. Aug. ad Nectar . Isaiah 37. Iero. lib , 4. com . Ranulphus Polychr . Ephe. 5 , 25 Ambr. Psal . 128 , 3 Mowing Apes . Digging Pigges . Gen. 27 , 43 Gen. 24. 2. Reg. 5 , 3 Iustine . Pro , 23 , 2. Gen. 42. 43 Iud. 19 , 16 , and 20. Heb. 13 , 12 Gen. 18 , 19 Gen. 21 , 19 Luke 10. Leaud . descr . Italiae . Cran. lib. 4. Iob. 31 , 32. Genesis 2 , 6 Exod. 2. In Abdiam