aduersitie though the stocke they match their Children in be neuer so infected and blasted with vice and all manner of vngodlinesse yet if rich and mightie it is well enough Surely this Ethicall policy were highly to be commended if so be our abiding City were here but seeing all things here are vaine and moment any short and transitory what a vaine thing is it to be in loue with the flattering smiles of this life to gaine earth and to lose heauen Therfore if wee would be truely honourable wee must not place our trust in Princes nor in any thing in the world but in the Lord alone which will be faithfull vnto vs in our life and in our death according to his promise 1 Sam. 2. 30. and wonted manner of dealing Those that honour mee shall be honoured there is his promise Now his manner is not to faile one iot of his promise but hath made it good in all ages as we may see in Moses Aaron Dauid Salomon Iosiah c. whose names hee honoured in their liues and magnified them after their death But those which would not honour him in their liues as hee branded them in their liues for infamous persons so they shall bee crowned with euerlasting shame and reproach and in ages to come their name shall stinke How infamous is Cain for murthering his Brother Abel Potiphers wife for her whorish allurements Pharaoh for his cruelty Doeg for accusinâ— and killing the Lords Priests Iezabel for whoredome and murthering Naboth for his Vineyard Iudas for betraiyng his Lord and Master All these with many more doe stinke before God and man and their reproach shall neuer be blotted out For as the memoriall of the Pro. 10. 6. Pro. 13. 9. iust shall be blessed so the name of the wicked shall rot To shew vnto vs that the name of the wicked is no better then carrion which giues such a noysome sent that the passers by stop their noses the remembrance of their liues shall be as noysome as the stinking snuffe of a Candle and this is the iust iudgement of God vpon them that as they regarded not to glorifie him but themselues therefore hee gaue them vp to such vile affections and such filthy actions which can breed nothing but a rotten and a filthy name For they that dishonour mee saith the Lord I will dishonour Thus you haue heard how honour in it selfe is good the meanes how to attaine it and what doth hinder defile it let the consideration hereof stir vp and put courage in those which are aduanced aboue the people to be resolute zealous for the Lord their God to maintaine his cause against the proud of the world and to chase away the workers of iniquity But alasse how may wee lament the sinfulnesse of many which being aduanced to place abuse their authority which GOD and the King hath giuen them to serue their owne lusts shewing theÌ„selues patternes of prophanesse Lord lay not this sin to their charge And thus much shall suffice to haue spoken of honours and preferments and their insufficiency to profit vs. Wee will now proceed to the third point propounded that is to consider of pleasures and delights which the prophane Epicures of our age doe so much dâ—ale vpon which vaine pleasures and pleasing vanities though they are many in nuÌ„ber yet may they be comprized vnder these heads 1. Pleasures of the flesh pride in apparell beautie vaine glorie and popular applause We will begin with the first which for methods sake we wil subdiuide into these particulars 1 Pleasures of the body 2 Belly 3 Eyes And 4 Eares But first of pleasure in generall and afterwards we will descend into the particulars Pleasures are so farre from profiting vs for our soules or our bodies as that many times through the corruption of our nature which want wisdome to vse them aright they are the cause of much hurt to both But herein I would not bee mistaken as if I seemed to condemne all pleasures as vnlawfull for Christians to vse but because the carnall world is ready to plead for Baal and so through inordinate loue of them is ready to prize them aboue their worth wee will therefore diue into them and for triall bring them to the touch-stone of Gods Word by which we will discouer which are good and lawfull and how farre they may be vsed of Gods Children and how they may be abused To which end we are to know pleasures are of three kindes 1 Holy Pleasures are of three sorts and Diuine 2 Temporall and Earthly 3 Carnall and Sinfull 1 Holy and Diuine pleasures are when wee can reioyce in the Lord and are glad when wee enioy his gifts and graces of his Spirit here so as wee haue a sence and feeling of those ioyes which he hath prepared for vs in the life to come vnto these pleasures we are exhorted in Scripture to reioyce in the Lord alwayes and againe 2 Cor. 10. 17. Phil. 4. 4. I say reioyce These heauenly pleasures wil make vs not onely to reioyce in prosperity when our Corne Wine and Oyle abounds but also in the middest of our affliction to reioyce continually 1 Thes 5. 16. 1 Sam. 30. 6. Thus Dauid comforted himselfe when the people were ready to stone him the Apostles when they were whipped Act. 5. 41. 16. and put in prison for they knew that they were iustified by faith and had peace with God therefore they reioyced in Rom. 5. 1. their tribulation This is that true pleasure which the Children of God ought to delight themselues in as being in it selfe most excellent sweet and comfortable But of this pleasure we will speake in a more fit place The second kinde of pleasures The second sort of pleasures are temporall and earthly which pleasures in their owne nature are good and in respect of the vse of them to vs of an indifferent nature good to those which haue grace to vse them well but very pernitious to them that abuse them Now by these temporall pleasures we are to vnderstand those which consist in meat drinke and apparell and all other necessaries for the sustentatioÌ„ of our natural life Now these are good in their owne natures as they are the gifts of God which he hath prouided for his Children in the creation bestowed them vpon his seruants as incouragements to moue them to walke cheerefully in the practice of piety For as that sweet Singer of Israel saith Hee hath not onely Psal 104. 1â— made bread to strengthen mans heart but also wine to make his heart glad and Oyle to make his face to shine He hath ordained for his Children not onely things necessary but also pleasant and comfortable for their delight and recreation Therefore at the Creation God placed Adam in the Garden of Eden where all manner of varieties abounded not only for necessary vse but also for delight And our Sauiour at the marriage at
against the hand of God as that they bee many times weapons in his hands to plague them with the strokes of his iudgements And they cease when miserie commeth And as they cannot helpe vs themselues so they vtterly depriue vs of our helpe wee should haue in God because trusting in them for deliuerance we either not at all or in a cold faint maner pray vnto him for helpe and deliuerance doubting whether he wil helpe vs or no seeing wee haue in our prosperitie put such trust and confidence in our riches and trusted in them more then in our Creator and neuer craued helpe from him so long as our Corne Wine and Oyle abounded Psal 4. Therefore in our greatest need wee may iustly feare Iud. 10. 14. that God should send vs packing Isa 47. 17. to craue helpe of our Idols as hee did his owne people in their miseries Thus the Wise man tels vs That hee that trusteth in riches Pro. 11. 28. shall fall See the truth of this in Pharaoh that proud King that would wage war with the King of nations and thought with his strong Chariots to bid defiance to Heauen but all his riches strength and power were vnable to keepe off the Frogs Flies Lice and other plagues Exod. â—â— from him and his subiects but these weake Creatures did so confound him that he was forced to confesse that hee had sinned against heauen and compeld to cal for a sacrifice to that God which before hee had despised By which wee may see that there is no priuiledge in the Kings chaire If they sin with a high hand against God then his hand shall fall vpon them to their destruction for it must be his grace that must season their Thrones or else they stand in very slippery places exposed to the iudgements of God as wee may see in Belshazzer in the top of his glory while hee was prophaning the Lords sacred Vessels vnto his own lusts consecrating them to the seruice of his gods euen as it were to despite the Lord of heauen toh is face which knew how to be auenged of him and to make good his owne cause therefore hee sent the palme of a hand to Dan. 5. write his doome and the same night was this proud King slaine The rich mans full barnes could not baile his body one night from Hell and Diues riches Luke 16. could not purchase him one droppe of water to coole his tongue Herod that proud King thought by his vexing the Lords people to aduance himselfe but all his stately robes and praise of the people could not Act. 12. keepe off Gods iudgments but he was eaten vp of Wormes For Zeph. 1. 14 18. neither siluer nor gold shall bee able to deliuer in the day of the Lords wrath but the whole land shall bee deuoured with the fire of his ielousie and in that day the strong man shall cry bitterlie Reu. 6. 15. the righteous shall see it and feare and laugh at them saying behold the man that tooke not God for his strength but trusted in the multitude Ps 52. 7 8. of his riches and strengthned himselfe in his substance 3. As riches are vnable to keepe off Gods iudgements so also they are vnable to giue contentment They are of no satisfying nature but a Pecunia aqua salsa est sitim prouocans non sedans Psa 59. 15. are like sharpe liquor which doth not satisfie the belly but prouoke the appepetite to couet after meate and so to grudge if they be not satisfied An example hereof we may see in Ahab King ouer the Lords 1 King 21. 34. owne people his whole Kingdome could not giue him content but hee was sick till hee had Naboths Vineyard The large He that continually wants how can he be rich Kingdome of Ahashuerosh the fauour of the King the reuerence of his subiects could not giue Haman content though he were aduanced aboue the Princes and honoured with the riches Esther 5. of the Kingdome yet all this did him no good so long as Mordecay the Iew would not reuerence him Question What may bee the reason hereof may some say I answer that the principall cause hereof is this God in his iudgements blinds their eyes because worldlings loue his gifts more then himselfe that gaue them therefore he depriues them of content which doe not loue them according to his Word Therefore the Preacher saith He Eccl. 5. 10. that loues siluer shall not be satisfied therewith Couetousnesse may bring riches but not rest They may empty other but not fill themselues like Pharaohs leane Kine which deuoured the fat were neuer the fatter themselues Crescit amor nummi quantum ipsa pecunia crescit Et minus hunc optat qui non habet Iuven. Sat. 14. The Poâ—t knew this by natures light As the heape is the greater so the appetite is sharper And another The more we haue the more we doe desire And who possesses least doth least desire 2. Loue vnto riches are insatiable not through any necessitie which wee haue of them but through our vnnaturall greedinesse and delight in them which carries men forward like the plant by inclination or like the beast by his appetite neuer reflecting his reason vpon himselfe or to consider the vse of worldly things how they may profit himselfe and further his owne saluation Hence it commeth to passe that wise men deceiue themselves and come farre short of the rich man Luke 12. Who in the fulnesse of his wealth was able to say Soule take thy rest thou hast goods enough eate drink and be merry If we would haue this aguish thirst queÌ„ched it must not be by drinking of these intoxicated waters which will rather increase our appetite then allay our thirst but by purging out of our hearts the choller of worldly concupiscences and by planting in our hearts the feare of God which will make vs content with our portions Else if our hearts bee not seasoned with grace euery man in his state condition of calling is and will be full of discontent The poore man which hath toiled labored al the day when he comes home finding his commons meane homely doth enuy the rich mans full table and soft rest The rich man he is not content with his estate but wishes hee had lesse wealth and more health The Bachilor that leadeth a single life is weary of his solitarinesse and thinketh the estate of wedlocke the onely happy condition but being maried hee growes weary of his choyce and vnable to endure the troubles of that estate if hee want children he is as impatient as euer Rachel was And if hee haue any hee is not contented because they are vnruly or troublesome and that which would bee anothers paradise is vnto him a hell and torment Which made the Poet in his time to complaine of mens inconstancy The lazy Oxe doth wish hee were
Cana by miracle gaue the Bridegroome Wine when as water might haue serued the turne These pleasures wel vsed are warranted and approued in Scripture as a good and comely thing to eate and drinke and take comfort in a mans labors Eccl. 5. 17. for this is his portion And this was the practice of the Church Act. 2. 46. to eate their meat with gladnesse and singlenesse of heart If these pleasures were vnlawfull what would it auaile them that are aduanced into the seat of honour or to abound with the things of the world if they might take no delight or pleasure in them But these temporall pleasures if they bee wisely vsed may serue to good ends as motiues to stirre vs vp to laud and praise the Lord and to enable vs the better to serue GOD else if our liues were without pleasure wee should faint in the long iourney which we are to make to the Land of Canaan Therefore a wise heathen Dâ—moâ—ritus apuâ— Stobaeum compareth a mans life which hath no pleasure in it to a long voyage in which there is no Innes or places of rest in which there is much trauaile and no comfort There are a third sort of A third sort of pleasures are pleasures of the body pleasures which are sinfull and wicked of these not only the abuse but the vse is vnlawfull If Herod take pleasure in incest with his brothers wife he must Mark 6. bee told it is not lawfull for him If any take pleasure in filthy songs and ballads and vse their tongues to ribaldry and foolish and filthy speaking such must bee told They are bought with a price so must glorifie Eph. 4. 29. God in their mortall bodies and must not let corrupt communication Col. 4. 6. proceed out of their mouthes but their speech must bee powdred with salt that it may minister grace to the hearers But that we may the better vncase these pleasures which are sinfull wee will take a view of them and pursue them by the Word of GOD. The first sinne of pleasure of the body is that filthy sin of vncleannesse that crying sinne which pollutes our land and cryes to heauen for vengeance vnlesse it be preuented by speedy repentance This sin is branded vnder these two heads 1. The sinne of Fornication 2. The sinne of Adultery The first being committed betweene single persons and the other between married folkes at least one of theÌ„ maryed Both of which are remembred in Gods Booke for great sinnes and are very noysome in the common wealth because they doe expose a whole land to the iudgements of GOD and when men neglect the punishment of Num. 25. 4 this sinne then God taketh it into his own consideration For Gen. 6. 1. this sin he brought the flood vpon the earth and destroyed all mankinde sauing Noah and his family For this sinne he ouerthrew Sodom and Gâ—morrah and Gen. 20. 3. the Cities of the plaine because the crie of this sinne pierced the eares of God This sinne consumed almost the Tribe of Iud. 18. 19. Beniamin This sinne brought ruine vpon the family of Ely 1 Sam. 2. 22 Kindled a fire in the house of Dauid the man according to 1 Sam. 12. 11. Gods own heart This filthy sin spewed out the Canaanites and Leu. 18. 25 was the cause of the destruction of the Sichemites because Gen. 34. their Lords sonne had committed villany in Israel This vnlawfull pleasure blindes the vnderstanding Hos 4 1â— and drawes away the heart from all goodnesse This sinne though some account it as a tricke of youth yet it is such a crying sinne as was punished Numb 25. by the death of many of Gods owne people Now this sinne is to bee avoided First because GOD hath expresly forbidden it in the seauenth Commandement Thou shalt not commit Adulterie Deu. 23. 17 and that there shall be no Whores of the daughters of Israel Which made the Apostle so earnestly to exhort the Corinthians to flee fornication because God doth 1 Cor. 6. 18. Heb. 12. 16. Eph. 5. 3. so hate it that hee would not haue it once named amongst the Saints Therefore if wee will approue our selues to God end to bee his seruants wee must rather yeeld obedience to his CoÌ„mandements then to our sinfull lusts pleasures and the rather because the liuing in this sinne is a manifest signe of Gods hatred So saith the Wise man The moutâ— of a strange womaÌ„ Pro. 22. 14. is a deepe pit he whom the Lord hateth shall fall therein This sin is also to be auoided hated in regard it is a fruit of the flesh Gal. 5. 19. which doth with a high hand oppose the spirit and crosse the Lord Col. 3. 5. in his reuealed Will which would haue his Children abstaine from fornication and Thâ—s 4. 3. Dulâ—e venenum importuna lues perniciosa pâ—tio que hâ—manum corpus debilitat virilis aâ—tâ—irâ—bur enâ—rua that euery one should possesse his vessell in holinesse This sin as our learned Countrey-man Beda cals it Is a sweet poyson an vnseasonable consumption a pernicious potion which disableth mans body and weakneth the strength of many couragious men And therfore must so much the more be striued against as manifestly opposing the Maiesty of God and as an enemy to our saluation and is as a chaine to draw on many other sinnes for whoredome is the cause of murder and reuenge for the fire of lust is so furious that nothing will quench it but blood The truth hereof will appeare in Herodias who boiled in malice against Iohn the Baptist for speaking against her filthinesse that she preferres her reuenge in cutting off his head Marke 6. before halfe Herods Kingdome Yea holy Dauid had his heart stained with this sinne that to make way to satisfie his lusts to preserue his credit made no scruple to take away the life of his faithfull subiect rather than his filthy lust should goe vnsatisfied Nay some are so farre bewitched by Sathan that they to satisfie their lusts hazard the liues of those who depend vpon them A lamentable example I haue read of one drowned in this sin one day being vehemently incensed by losse and mischiefe which had betided him in cruell manner beate his wife who came to seeke reliefe of him for her and her Children in so much that he and his companions had thought hee had killed her but at last the poore woman recouered her selfe againe and went home to her house and when shee came in her poore children with teares in their eyes being almost famished for hunger cryed mother giue vs bread or else wee die Mam said the other and with signes spake the rest Alas poor babes said the Mother with bitter sighes where shall I get it your father hath lost his patience with his wealth and wee our hope with his folly Alas what
Greg. mor. l. 9. c. 28. Crimen non est in rebus sed in vsu ageâ—â—is is not in themselues but in them that vse them Which saying doth sort well with that of the Scripture Vnto the cleane all things are cleane And S. Ambrose Disâ—ant non in facultatibus crimen haerere sed in ijs qui vti nesciunt in Luc. 9. saith The fault is not in riches but in the ignorance of them that haue them not vsing them aright Therefore let no man reiect riches because some abuse them to sinne For riches and wealth to a good man are very comfortable and good blessings by reason he hath great meanes to doe good but to a bad man they are the cause of much euil because they minister more matter to his sinfull desire A man may warme him by a fire yet not burne himselfe in it so a rich man may moderately vse his riches and yet not hedge vp his way to happinesse take away the abuse and the vse of them is very good It is not riches that Christ and Paul condemne but the inordinate loue of them They are called in Scripture not onely gifts but benefits and rewards which God Deut. 2. 8. promised to bestow vpon them that serue him Therefore it is said God gaue Iob his wealth Iob 1. 21. c. 42. 10. and the Israelites their Corne Wine and oyle and multiplied Hos 2. 8. their siluer and gold hence they are called by the wisest of men the blessings of the Lord and promised Pro. 10. 22. that they shall bee in his house that feareth the Lord. Ps 112. 1 3. And hee hath bestowed this blessing vpon many of his Children as vpon Abraham Isaac Iacob Salomon that they might bee the better enabled to performe holy duties Therefore wee may lawfully pray for them if wee propose right ends to glorifie God with them and benefit his Church yet wee must submit our wills vnto Gods Will and that wee may so liue that wee may not bee chargeable to others but prouide for our selues and Children according to our seuerall places and conditions for if there bee any that prouideth noâ— 1 Tim. 5. 8. for his owne especially for those of his owne house such an one is worse then an Infidell and hath denied the faith As wee must doe good vnto all so especially to Gal. 6. 10. them that are most neare and dear vnto vs Ioseph sent meat to Gen. 43. 34 all his Brethren both according to the flesh and according to the faith but Beniamins Messe was fiue times as much as the rest of his brethren because hee loued him best so the care that wee should shew to our owne family should bee fiue times greater then for any body else for whom should a man loue better then his wife and Children When the famine was in Samaria the women cryed 2 Kin. 6. 35. vnto the King with their Children in their armes saying Helpe O King else wee perish for want of bread Now euery man in his owne family is a King whose office is not onely to make lawes but also to prouide necessaries for his subiects that they may liue in peace and quietnesse Therfore when want commeth into the family whither shall the Wife goe but to her Husband and the children but to their father Now if husbands bee carelesse to prouide for their Wiues Fathers for their Children what a lamentable cry will it be when they are in want when the Wife shall crie Husband giue vs bread or else we die and Children cry and say Father giue vs bread or else wee starve Now in this case what wil the carelesse Husband say to his deare Wife or the improuident Father to his poore Children he cannot say perhaps as the King said to the woman of Samaria Seeing the 2 Kin. 6. 27. Lord doth not helpe how can I when as the fault is in himselfe which hath pulled this misery vpon himselfe by his owne indiscretion and idle carriage in the course of his calling The good huswife is described by her carefulnesse not onely to prouide necessaries for her husband and Children but also for the maintenance of her whole family which depended vpon Pro. 31. 15. her and this care of necessaries must not onely be for time present but also for the time to come For parents are bound to prouide and to lay vp for their 2 Cor. 12. 14. ChildreÌ„ Therfore SalomoÌ„ describing a godly man sayes He shall Pro. 13. 22. giue an inheritance to his childrens children Therefore as it is the duty of a good man to take care for his own so also that he may bee able to relieue the poore for it is a more blessed thing to Act. 20. 35. giue then to receiue And our blessed Lord teacheth vs to pray for our dayly bread now what we desire in our prayers wee may labour for in our practice and as wee must seeke the Kingdome of GOD in the first place so in the second place wee may lawfully seeke for the things of this world that we may bee able to Rom. 13. 7. giue vnto Caesar the things which are Caesars and tribute to whom tribute belongeth and be able to bring vp our Children in learding wherby they may become seruiceable to the Church and Common wealth In these respects we may desire riches if God see them good for vs that we may honor him with them and become seruiceable to his Church and if hee doe blesse vs with riches we are to esteeme them as pledges of his loue and to manifest our thankefulnesse by obedience to his Commandements by walking humbly in our liues and conuersations both towards GOD and men For riches are good and the blessings of God Therfore woe vnto them that make them the instruments of damnation vnto themselues by not vsing them to his glory which gaue them but by abusing them to serue their owne lusts as the Israelites of old Which sate down 1 Cor. 10. 7 Ex. 32. 6. to eate and drinke and rose vp againe to play But howsoeuer though they are good in themselues as they are the blessings of God yet we must take heed we doe not ouer-value them in our iudgement and gripe them hard and close in our hands they are thornes and thornes are dangerous if they bee not carefully handled therefore let vs account them good seruants but bad masters no better then drosse and dung in respect of Christ for vnlesse God blesse sanctifie them to vs they wil doe vs little good Let vs therefore thrust them out from harbouring in our hearts and make them seruants to follow and obey vs and not lords to rule ouer vs. And if we want their company not to vse any vnlawfull means for the obtaining of them but still to esteeme them base in comparison of grace and the meanes of our saluation and to be content rather to lose theÌ„
those carkasses which at last must be Wormes meate how many an houre is there spent in tricking and trimming of the body vpon the LORDS day which might haue beene spent in prayer and meditation But alas vnlesse their bodies bee trimmed and decked with costly apparell and after a curious manner they will not be seene at Church These come to humble themselues in pride as the oppressor commeth to aske mercy with cruelty braue Land-lords and Landladies which weare about them such cruell rents as rend husband Wife and Children all to peeces such come to keepe holy the Sabbath day with prophanenesse to giue vp their bodies as a liuing sacrifice to Rom. 12. 1 GOD by fashioning themselues vnto the fashions and colours of the world sometime blew sometime yellow sometime all body sometime no body as if they liked all fashions sauing that which God hath giuen them It is a great matter to see the vanitie of women in these dayes which are so trimm'd and trick't that you would say they rather wore great forrests on their backs then modest ciuill furniture and so in striuing to bee fine and handsome before men they become vile in the sight of God who lookes not vpon the outward appearance 1 Sam. 1. 6 7. but vpon the heart Thou therefore which spendest the prime of the morning in pouncing and trimming thy haire perhaps in painting thy face that thereby thou maist seeme more louely and amiable to men if this be thy aime that seekest to please men then art Gal. 1. 10. thou not the seruant of God If thou hadst a touch seÌ„se of thy owne vncleannesse and spirituall deformitie in the eyes of GOD thou wouldest take as much paines to adorne thy inward 1 Tim 2. 9. 1 Pet. 3. 3. parts with humilitie and lowlinesse of minde so much set by of God Women should array themselues with shamefastnesse and modesty and not with broidered haire and immodest and vnseemly attires for our clothes are the fruit of sinne and shall the theefe bee proud of his halter Pull downe therefore your proud lookes you wanton Dames and cast away your filthy and vnbeseeming apparell which doth not honour your bodies but disgrace them by your fantasticall fashions and lasciuious habits by laying open your naked breasts as alluring baits to filthinesse so proclaim by your outward garmeÌ„ts your inward pride and filthinesse as if you would haue all men take notice of your vanitie and light cariage Pride and brauery cause wantonnesse and wantonnesse maketh an easie way for lust vncleannesse Those therefore which so curiously deck and adorne their bodies with such costly and wanton attire set forth their beauty to sale so by consequent betray their chastity to them which bid most or pleaseth them best To this purpose Cyprian saith fitly Gorgious Ornamentorum vestium insignia lenocinia formarum non nisi prostitutis impudicis faeminis congruunt nullarum fere praeciosior cultus quam quarum pudor vilis est Cyp. de Hab. virg and garish attire and adulterate beautie become none but harlots who set theÌ„selues forth to sale neither doe any put on more precious apparell then they who most basely prize their chastitie By which as by their immodest audacious impudency as they defile their owne hearts with pride and wantonnesse so also they entice others with carnall loue and fleshlie lusts and so they bring vpon themselues sin and condemnation though others be not catched in their snares For as Hierome saith If any wantonly deck themselues to prouoke others in a wantoÌ„ maner to Si vir vel mulierse adornauerit vt vultus hominum adse prouocaret etsi nullum inde sequatur damnum iudicium tamen patietur aeternum quia venenum attulit si fuisset qui â—iberit gaze vpon them though no hurt follow vpon it yet they shall bee liable to eternall iudgement because they prepared a poyson if there had beene any one who would haue tasted it But Lucifer the Prince of Pride hath taught the stately Dames of our age a new lesson vnknowne to the godly women mentioned in Scripture and that is that vnlesse they bee gallant they shall not be esteemed and regarded in places A vaine excuse where they come Vnto which I answere their apparell may purchase them some credit among ignorant men and women but wise men Non hac â—rnant corpus sed mentem detegunt Quint. will not esteeme them the more for their vaine apparell though they be neuer so plumed with the deceitfull feathers of pride Beloued though I be earnest against this sinne beare with mee I touch not those that be good and are modest in their apparell shewing the humbleness of their mind and I cannot say too much to those which be proud and haughty and vaine and foolish in their attire I appeale to God who knoweth these things to be true and to the world who cannot for shame deny them and if I haue said nothing but the truth then blame me not but goe and repent you of your former sinnes and seeing the most of vs are faulty herein let vs now in truth of heart turne vnto the Lord. And if wee would haue reuerence and respect among men let vs labour to bee vertuous modest and discreet and to put on humblenesse of minde for pride and costly apparell are collaterall cousins and so combined together that one can hardly bee separated from the other without the destruction of both therefore the godly wise in all ages haue laboured to striue against this streame and shunned this excesse and haue had speciall care so to attire themselues that they might neither offend the Maiesty of God or well affected Christians in any respect For the very Heathen by the light of nature haue condemned pride in apparell as a great euill Democrites being demanded wherin the comlinesse of man woman consisted answered In fewnesse of speech wel tempted together and in vertue and integritie of life Sophocles seeing one in gorgious apparell said to him Thou foole thy apparell is no ornament to thee but a manifest shew of thy follie The wife of Philo the Philosopher being demanded why she did not weare gold and siluer and costly garments said Shee thought the vertues of her husband were sufficient ornaments for her What would these wise heathens haue said if they had had the light of Gods Word Surely they would haue shamed many of vs Christians To conclude this point let vs know that excesse in apparell is not onely a sinne in it selfe but also the cause and effect of many other sinnes 1. As it is the cause of lust and vncleannesse in them that weare gorgious apparell so it doth animate and incourage others to assault and lay siege to their Chastitie with hope of obtaining victory while the ensignes of pride are so displayed 2. It causeth men and women to misspend their time which they waste with
was a confused Chaos so some shall liue to see it passe away as a scroule or squib in the Aire so also it is mutable in regard of vs who are changeable and subiect to alteration If the world could alwayes continue yet could not wee for one generation must passe Eccles 1. 4. Quod breuiter dâ—râ—t quis prudens quaerere curat away and another come in their place Then what wise man would set vp his rest vpon such an vncertaine place so vnable to doe vs good what is the world a vale of misery a sinke of sinne a Court of Sathan a purgatory of paine a mother to the wicked and a Step-dame to the godly where the proud are aduanced without desert and the vertuous oppressed without cause What is the world a second hell full of ambitious desires wicked wiles and deuillish intents a cruell Serpent that biteth vs with her teeth scratcheth vs with her nailes and swelleth vs with her poyson much like Laban who made poore Iacob serue seuen yeares for faire Rachel and in the end deceiued him with foule Leah Euen so dealeth the world with vs promising health wealth long life and in the end deceiueth vs with sicknesse pouertie and death What is the World her musicke is griefe sorrow shame and paine her wealth misery nothing is to be looked for in it but troubles following one another as Iobs messengers Some are pinched with pouerty and ouerwhelmed with misery some vexed with strife and contention some tortured w th sicknesse boyles and vlcers some amazed with crosses losses and the like some one way some another way in so much that if an old man should consider the dangers of his life from his birth to his graue he might wonder how he could bee able to endure so painfull a iourney What is the world no place to continue in all mankinde are either strangers or straglers 1 Pet. 2. 11 Heb. 11. 13 the godly they are Strangers and Pilgrimes so the godly haue confessed and the wicked they are Straglers howsoeuer they take their portion in this life yet at last they must away Psa 17. 14. Act. 1. 25. with Iudas to their owne home Then what a vaine thing is it to build vp Tabernacles of rest here of whose fauour and loue there can be no certaintie for the world it selfe is subiect to change looke vpon the earth it waxeth weake and feeble for age and therefore not so fruitfull as in times past looke vp to the heauens they are not free from mutabilitie the Sunne and the Moone haue their ecclipses the times vary chaÌ„ge one with another Summer with winter day with night looke vpon the world sometime it flourisheth and abounds with delights and seemes to be as the garden of God as Sodom and her neighbour Cities and presently turned into ashes Look vpon the Assyrian Babylonian Monarchy for a time Master of the world but at last was fain to yeeld to the Monarchy of the Medes Persians they at last were forced to stoop to the Grecians and they to submit to the Romanes So that wee see that the glory of the Nations was quickly laide in the dust And haue not wee liued to see many in our dayes which haue shined as the Starres which in a moment haue vanished away like a Comet haue not our eies beheld and our eares heard the setting of as glorious stars as euer shined in the World since the death of Iosiah I meane the setting of that glorious Princess of euerliuing memory Queene Elizabeth the Phoenix of her age whose name shall smell as precious as euer Maries oyntment in the nostrils of all true hearted English as also the going Dum tumu lum cernis our non mortalia sperâ—is downe of the Sunne of that prudeÌ„t learned godly prince King Iames of blessed memory who was in vertue excellent in glory renowned in gouernment politick remouing debate by diligent foresight filling our hearts with the fruit of peace yet for all this though they Quid valet hic mundus quid gloria quidue triumphus Sic transit gloria mundi were great in Gods fauour yet they died When God doth call Nature must obey Alexander that conquered the world could finde no weapon to conquer death Man in honour must not continue Brethren what meane you then to set vp your rest in such an vncertaine place What hath Christ redeemed you from the world and will you bee partners with the deuill in possessing it it wil shortly passe away perish before your eies and yet will you make it your God What madnesse is it to repose hope felicity in that which is nothing els but troubles to our bodies disquietnes to our minds inticements of vice to our children seedes of enuy to our neighbours the bait of sinne the snare of the soule and the gate of death The world is like vnto Salomons harlot that layes open her breasts to intice Trauellers and Strangers the two Dugs whereof are profit and pleasure with the first shee deales like Hypomanes and Attalanta who being to runne a race for a kingdome Hypomanes casting a ball of gold on this side and that side so besotted Attalanta that for to gaine the gold she lost the victory so doth the world mis-lead the gold desiring Merchant With the second the world deales like Cyrces who alluring Grillus to taste of her drugs made him so drunke with the pleasure thereof as that he neither remembred the dignitie of his person nor sight of his Country so deales the world with the pleasurable worldling But of this point we haue spokeÌ„ enough yet for all this so linckt in league are wee with the world that we can bee content to hazzard our saluation for the vncertaine inioying of it If we look vpon the rich Giants of the world which ioyne house to house and land to land to maintaine their proud backes golden heads and dainty throats they haue power to get riches policie to keepe them and time to possesse them but they want hearts to vse them they build great and gorgious houses as if they should liue for euer and surfeit themselues with dainty diet as if they should die to morrow hauing lesse charitie to the poore then the Deuill he desired to haue stones turned into bread but they turne Beefe and bread which was wont by the charity of the godly to feed the poore these they turne into stones to raise vp their Babel and into Silkes and Veluets to maintain them in their brauery and so by this means they haue almost brought the Common-wealth into ruine for there was neuer good house kept by Gentlemen since the Tailer measured their lands by the yard for now while they striue to aduance themselues on high they fearefully plunge their soules in misery But woe to such fat Buls of Bashan without speedy repentance they shall bee turned into hell and al the people that forget God
desire for the things of this earth which can stand by them no longer then their liues yet saies the Poet Impiger extremâ—s â—urrit Mercator ad Indos If riches may be had in India Turkie or any other places though neuer so dangerous yet the greedy worldling will venture his life rather then he will goe without them The husbandman what pains and care will hee take rising early and going to bed late for the things of this life faring hard and going thin sparing from back and belly to aduance himselfe in the world what tortures and troubles and paines will a sicke man endure for to gaine health he will be contented to haue a legge or an arme cut and lanced to preserve and gain health he wil endure fretting tents and corroding plaisters and depriue himselfe of pleasure nay many times he wil be content the endure the cutting off of his legge arme or other of his members for the preseruing of the health of his body If Naaman can recouer 2 Kin. 5. 17 helpe for his Leprosie hee will spare for no cost Oh how carefull are men for their bodies and states but how carelesse for their soules they will be sure to looke to their estates and make them sure by good aduice from their learned Counsell but for their soules they take little or no care Oh how ought we to break out into teares for the carelesnesse of our owne saluation what a Childhood and youth haue we spent in ignorance and vanitie and how carelesse haue wee beene to serue God and saue our soules Nay what enemies haue wee beene to our owne saluation what filthy and vncleane thoughts haue wee harboured in our hearts what filthy words haue we vttered w th our tongues how often haue we sworne lyed blasphemed God and taken his name in vaine how often haue our hearts disdained and enuied not only our Superiours whom wee should haue honoured but also scorned and despised our Inferiours equals whom we should haue loued and respected as our selues how haue we spent our daies in ignorance of God and of our owne fearfull estate spending our daies in idlenesse pride and all manner of prophanenesse presumption of Gods mercy and turning his grace into wantonnesse grieuing his Spirit and wounding our owne consciences how should the consideration hereof cause vs to powre forth our soules in godly sorrow before the Lord because we haue offended our Maker sinned against our Redeemer grieued the Holy Spirit wronged our Neighbours and so haue deserued damnation and to be cast out from the presence of the Lord for euer and as we haue cause to weepe and mourne for our sinnes and for that wee haue neglected the care of our owne saluation so also we are to mourne and lament to see others so carelesse of their saluation some sell their soules some carelesly lose them 1. Some sell them as Ahab and as some wrangling and corrupt Lawyers which haue Linguam venalem a tongue to bee sould which for a paltrie fee will many times stretch his conscience by maintaining a false cause or marring a good to the vndoing of his Neighbour Mistake me not I speake not of all Lawyers for some are conscionable and iust in their proceedings The couetous man hath Animam venalem a soule to sell for the base thick clay of this world which cannot bee redeemed with all the world So the voluptuous man he sels his soule for pleasure as Esau did his Birth-right esteeming more the pleasures of sinne which last but for a season then the saluation of his soule The proud man hee sells his soule for aduancement as Alexander the sixt for the Popedome GOD he commands vs in the first Commandement to haue no other Gods but him alone yet the proud man will make Honour his god the couetous man the wedge of gold his god the voluptuous man his belly his god The first of Phâ—l 3. 19. Iohannis de Combis compen theol lib. 5. cap. 10. these as one well saith hath his Idoll in the Ayre the second on the earth the third in the water 2. Some lose their soules as the carnall Gospellers who thinke if they be not guilty of the crying sinnes of Sodome nor Gen. 18. 20 Isa 1. 18. of the crimson sinnes of Israel nor of the bitter sinnes of Simon Magus they thinke they are in good case though their liues abound with ignorance and prophanenesse and their soules with manie infirmities their liues with many deformities which they take no notice of Alas poore soules what good will it doe you at the great day of account when man cannot iustly charge with crime when God and your owne conscience knowes you want the wedding garment of faith it is not sufficient to bee cleansed from the one vnlesse ye bee furnished with the other else being weighed in the Dan. 5. 27. ballance of Gods Iustice yâ—e shall be found too light Others lose their soules by trifling away their time like idle people in the market while other are buying they stand gaping after the sinfull vanities of the world and thinke if they doe as their Neighbours do come to Church although it be for fashions sake they are in very good case though all this while their mindes roue and wander after their worldly businesse and so for want of watchfulnesse they betray their soules into Sathans hands and wrap themselues vnder that curse of doing the worke of the Lord negligently Others so liue that vnlesse all be saued it is impossible but they shall be damned because they loue like and continue in their miserable estate of nature being so chained in their sinnes and iniquities that they cannot stir one foot to heauen-ward yet for all this they doe not consider their miserable state and condition that they are slaues to sinne for whosoeuer Iohn 8. 34. Eph. 2. 3. committeth sinne is the seruant of sinne and his seruants ye are to Rom. 6. 16 whom ye obey Nay by nature we are the children of wrath and heires of hell and bound ouer to the curse of the law Gal. 3. 10 Deut. 27. 2 6. and so lyable to all crosses and calamities at our death to be haled by Sathan into Hell This fearefull and miserable condition is farre worse then the bondage of Turkes and BarbariaÌ„s for theirs though it be cruell yet it extends but to the body and cannot hurt the soule the most that Tyrants can doe is but to take away our liues and depriue vs of our liberty but this bondage is spirituall and depriues vs of Gods Image in our soules In the other there may be possibility of escaping that miserable bondage either by feare force or fauour or at least-wise our paines may bee mittigated if not death will set vs free but in this boÌ„dage as we are vnable to set our selues free so wee are vnwilling to be freed and are the greatest enemies to our owne saluation for
vp our peace with him Let vs therefore remember the counsell of the Wiseman to remember our Creator in the dayes of our youth and the rather 1. Because our liues are vncertaine Motiues to to induce vs. therefore they are compared to a Pilgrime to a Weauers shuttle to the flower of the Grasse to smoake to a Vapour to a Bubble to a dreame that is ended before it bee well begun All which shew the shortnesse of our dayes and what need had wee then to spend them in the seruice of God yet for all this many we see are ready to goe out of the world before they knew wherfore they came into it Therefore hee that is well now may be sicke and dead before he is aware Herod was well and in health when he began his flourishing Oration but Act. 21. 23. before the end thereof and his departure from the people the Angell of the Lord smote him and he was eaten vp of wormes by whose fearefull example wee may learne that if wee deferre our repentance but one day yea but one houre death may preuent vs before wee repent for no man can tell what dangers a day or an honre may bring forth 2. Because as we haue shewed before that the longer a man doth defer his repentance the harder it will be for him to repent to leaue and forsake his sin the naile that is driuen fast in w th a haÌ„mer with many strokes is not easily got out So sin the longer wee nourish it in our bosoms the harder at last it wil be to master and the weaker we shall be to ouercome it If a man haue receiued a deadly wound in his body hee will not deferre the cure of it to a yeare or a quarter or a moneth nay a weeke but will take the opportunitie of time Are men so carefull to preserue their bodily life but oh how carelesse are many for their soules which will post off their repentance to their sicknesse or old age But let no man so dangerously aduenture to tempt God as to put all to the successe of the last battle hauing no better weapons then these wherewith so many haue beene foyled 3. If we defer our repentance to the last we may in the meane time be depriued of the meanes by which God vsually worketh faith and repentance that is the preaching of the Word which may be tanslated either nationally or parochially from vs and if we neglect the meanes it is presumption for vs to think that God will worke faith and repentance without the means which being neglected our comforts are abated our faith weakned and the Deuill aduantaged against vs. If therefore we would be assured that our care is good and that wee shall not be depriued of our hope let vs take the opportunity of time while it is offered vnto vs for if it bee offered vs now who knowes whether it shall bee offered vs againe or no and the more pauses and delayes wee make the more vnfit we are to lay hold vpon the meanes hereafter for when Sathan hath so preuailed with men that he can bring them into a custome of sinne by negligence carelesnesse or any thing else what followes but hardnesse of heart and what followes hardnesse of heart but impenitency so we treasure vp Gods wrath against Rom. 2. 4 5 the day of wrath this should carefully be laid to heart of all but especially of those which haue so many lets and hindrances that they can finde no time to take care for their soules If old age make men vnfit to attend a King as Barzillai tels Dauid saying that â— Sam. 19. 35. he was vnfit to doe him seruice how vnfit are all those that deferre the seruing of GOD to their old age in which many haue as little taste and relish in godlinesse as euer he had in his meate 4. We are not sure we shall liue till old age how fearfull a thing theÌ„ is it for vs to defer our conuersion The Israelites perished Num. 11. 33. while the meate was in their mouthes and Iobs Children Iob 1. 18. were slaine while they were banquetting in their brothers house and many we see and heare of are taken away before they are aware happy then are wee if wee can learne wisdome by other mens harms if we could now descend into hell to behold the damned in their torments frying and burning in fire and brimstone If wee should aske them the cause of their misery one would tell vs he made account to repent him of his sinnes make his peace with God when hee was fick but alas he dyed suddenly and now must liue miserably in torments Another he meant to repent him when hee was old but he dyed while hee was young All of them would tell vs in effect that if they were to liue againe they would prepare for their soules presently Well they are gone and past recouery let vs now while we haue time and means opportunitie repent turne vnto the Lord that hee may shew mercie vnto our soules 5. Late repentance is not so acceptable to God as the willing seruice of youth Late repentance is feldome true repentance A good deuout Father disputing this point saith He Ambr. that repenteth and reconcileth himselfe at the last cast and passeth hence I confesse vnto you that we deny not vnto him what hee desireth Non dico saluabitur non dico damnabitur tu verâ— age poenitentiam dum sanuses but I dare not say hee went well hence I doe not presume I doe not promise I doe not say he shall be damned neither doe I say he shall be saued but if thou wilt bee assured and freed from doubt repent while thou art in health so runne that thou mayest obtaine and then thou shalt be sure to bee safe because thou repentedst at that time when thou mightst haue sinned but if thou wilt repent when thou canst sinne no longer thy sinnes haue dismissed thee and not thou them Si aetate prohibitus a peccato desistis debilitati gratias agendum Basil Qui prius a peccatis relinquitur quam ipsa relinquat ea non libere sed quasi ex necessitate condemnat Aug. de vera falsa poenitentia câ— 17. and if a man leaue sinne when age and weaknesse hinder him from following it wee must thanke his weaknesse and not him and it is no thanks to mortifie our sinnes when they are mortified by sicknesse True repentance must be voluntary performed willingly therefore let no man tarry so long in sinne as he can for God requireth the liberty of the wil he that will not take the time that God giues it is iust with God that he should seeke for time which shall be denied Let vs preuent it lest we bee preuented by it wee know in Praefâ—at praeuenire quam praeâ—eniri regard of our time wee haue but a short time to liue and that
repent in with reasons wherefore 311 345 Very dangerous to hazzard our saluation vpon vncertainties 320 221 322 Dancing wanton dancing a gate leading to whoredome 172 A prouocation to vncleannes ibid. Feet not giuen to trip like Rams skip like Goates and leape like madd men 173 Dancing how lawful 175 E Enemies men are great enemies to their owne saluation 268 276 285 305 Separatists enemies to the peaceable gouernment of the Church 243 244 Example a lamentable example 134 F Men are fearfull of wants but few of the losse of their soules 305 281 303 Fornication a great sinne 130 The cause of great iudgements 130 God will not let it goe vnpunished ibid. A Fornicator branded with the signe of Gods hatred 13â— An enemie to saluation 133 To be abhorred 131 The cause of many sinnes 133 Vide Adultery G Gluttony what it is 145 Whence it came 145 A dangerous sinne 148 Sinne of Sodom 151 Gluttons monsters in nature 146 They make a god of their belly 147 Effects it produceth 149 Benefit of moderation 151 Motiues to induce to the practice thereof ibid. Garment he wedding garment 213 H Hell a place of tâ—â—ment 291 A great deepe 296 Oâ—t of it no redemption 301 298 The Deuâ—ll is the Gaoler ibid. He delights to torment 292 Hee will spare none ibid. Torments are lamentable 291 Alway dying ibid. Nature preserued to endure torments ibid. They shall last eternally 298 Humility Christ a patterne of humility 215 It is a medicine against pride ibid. Benefit of iâ— 214 Hearers fantasticall hard to please 229 What they delight to heare 230 Such are very ignorant 231 What they must heaâ—e 235 I Idle persons neglect their saluation 273 284 Inkhorne tearmes 236 K Knowledge without practice vaine 232 233 Excellency of heauenly knowledge 235 Where it growes 238 L Losse of the soule the greatest losse 265 How lost 273 277 Nothing able to recompence the losse 265 It is vnrecouerable 259 Landlords cruell 202 203 Learning a great blessing 225 To be honoured 237 Pray for Wisedome to vse it well 228 238 No profit in it without grace 233 234 Else dangerous 228 232 How abused 226 235 Life very short and vncertaine 331 M Man made of earth 215 His nature weake and feeble ibid. His life vaine and miserable 215 Therefore he must not bee proud ibid. Mammon the worldlings Idoll 76 Means being neglected feareful 334 Ministers dignity 240 How they should be qualified ib. Their duty ibid. N Naturall men their fearful estate 275 Their bondage worfer then the Turkes 275 Wherein 275 Men are vnwilling to be freed 276 O Ornament modesty ioyned with piety the best ornament 204 Obedience Separatists cannot learne it in all the books of the world Obiections for the neglect of saluation answered 307 For the clearing of the seuerity of Gods Iustice 290 298 300 Oportunities to be embraced 335 343 Their profit 359 Men wil watch opportunities to inrich their estates but are carelesse of their soules 320 321 324 325 333 P Pleasures are of diuers sorts 123 Blessings of God 125 Lawfull 123 124 Sinfull 128 Pleasures dangerous 125 182 183 Cause of ruine 130 They draw away the heart from goodnesse 131 179 184 Sathans baites 180 Opposite to grace 181 Full of vncertaintie 188 How to be vsed 178 179 187 Louers of pleasures 185 More then godlinesse 185 186 Constant pleasures 188 189 How to get them 179 Pride the forerunner of destruction 201 A woe denounced against it ibid. Causes Gods iudgments 211 212 Pride turnes charity out of doors 198 Their wanton apparell disgraces them 205 Becomes none but harlots 206 Pride makes way for lust 205 Heathen condemn ChristiaÌ„s 210 How pride may bee preuented 213 215 Playes Stageplayes vnlawful 170 171 Dishonour God and nourish vice 169 Mispend time ibid. By whom inuented 170 What they teach 169 170 Parables no sound conclusions can be drawne from them 357 Their scope and end 358 R Riches Salomons riches and prosperitie his verdict on them 14 They are in their owne nature good 64 71 May be desired 65 Yet not to be ouervalued 71 They are a blessing which the wicked enioy 72 How they are a burthen 76 â—9 They fill the head with care 32 Heart wiâ—h distrust 77 They are deceitfull 28 29 52. 258 Dangerous to trust in them 20 They are vnable to preserue from iudgements 17 20 Sicknesse 17 Sathans mâ—lice 35 Mittigate paines 40 Giue content 22 23 Purchase faith repentance c. 36 37 They make men forget God 49 Question his Prouidence 76 Steale away faith humility 52 53 How to be esteemed 58 Durable riches 85 89 Repentance not to be neglected 335 336 It must be voluntary 338 Late repentance seldome true 338 Very dangerous 365 Triall whether sound 365 366 S Soule how excelâ—ent 280 How admirable 285 How seruiceable 378 How cruell we are to them 279 And carelesse of them 268 270 273 279 Liue as if they had no soules 284 Men will labour for any thing but their soule 305 Losse of the Soule the greatest losse 288 What destroyes it 361 366 It is immortall and therefore will rue it 288 A lamentation for the neglect of the soule 268 284 302 303 366 How it may be saued 367 368 Scriptures purity 239 Containes a salue for euery sore 238 Sinne a bone to the soule 362 Delight soone at an end 362 Sabbaths how prophaned 280 Men so liue as if they had no part in the worke of Creation nor Redemption 280 If God should looke downe from heauen how many hee should finde prosaning it 281 How few praying reading ibid. Sinner and his Sauiours Dialogue 294 295 Sobrietie hard to bee found in this proud age 199 Therefore be content to bee told of your faults 208 Sicknesse a time to liue by faith 313 Vnfit to begin to repent in 315 Strangers the godly are strangers 250 The wicked are straglers ibid. Separatists they labour to displant good order 241 They amaze weake Christians ib. They are further wrapt in zeale then they can passe through with discretion ibid. T The repentant Theefe a Patron for all sinners 346 A rare example and worke of wonder 348 Of Christs Diuine power 351 No fit paâ—â—erne 352 Temptation to hazzard saluation vpon the last houre 334 Time abused and neglected 357 Must be redeemed for our soules good 226 Time â—â— repentance wheÌ„ 323 324 It is in Gods hand 324 Very shamefull to deferre it til old age 353 354 V Vaine glories originall 224 Sets mens wits a working 234 Layes open mens ignorance 235 How worthlesse 225 VV World what it is 249 255 Momentany and mutable 248 An vnfit place to set vp rest 248 250 251 255 It must passe away 55 Worlds glory cannot be reduced to any of the Beatitudes 88 Vpon whom the world must leauie her bond seruice 95 Worldlings happy man 16 75 He is a miserable man 39 His triumph vaine 87 VVhat he would giue for a good Conscience and to haue his peace made vp with God 40 Worldly men vaine in their iudgements 78 79 Wicked how God esteemes them 78 119 Y Youth sinnes to be repented 268 Z Zeale Separatists zeale furious 241 FINIS Errata Page 20. for Exod. 14. reade 8. p. 107. for mice r. mire p. 117. for Ethicall r. Ethnicall p. 121 for deale r. doate p. 131. l. vlâ— dele end p. 167. for the r. to p. 286. â— senselesse stone Other faults lesse materiall are omitted