shall we despaire of any particular man that he belongeth to God and that he may be reclaimed O no let vs teach let vs improue let vs admonish let vs rebuke with all long suffering and gentlenesse and then God will doe that which seemeth good in his eyes he will in time giue them grace to repent that they may escape out of the snares of the Deuill though presently they be led captiue of him after his will they may be graffed in saith Saint Paul if they abide not in vnbeleefe for God is able to graffe them againe Goe thy wayes saith a Reuerend man to Austins mother for it cannot be that Filius tantarum lachrymarum pereat That one that is so much prayed for should perish Peter excluded not Iudas out of his Calendar of hope no more should we doe any that commeth about Christ. This is my third note Fourthly let me answer a false glosse of the Rhemists for they like bryers take hold of our garment and hinder our proceeding to that which followeth When company say they vpon this place draw vs to reuolt let vs say thus Lord whither or to whom shall we goe when we haue forsaken thee To Caluin Luther or such and forsake thee and thy Church with the vnfaithfull multitude c. Touching Caluin and Luther I answere first that though we doe not glory in them for we are forbidden by the Apostle 1. Cor. 3.21 to glory in men whether it be Paul or Apollos or Cephas c. Yet is there no cause why we should be ashamed of them for he that was least learned of the two was more learned then an hundred of their chiefest Prelates take them one by one and he that was lest vertuous of the two had more vertue in him then forty of those Prelates that might be named put it all together I know that they escaped not the tongues of the wicked nor the pens neither of them that were hired to deuise whatsoeuer slanders they could against them as also our Sauiour himselfe was both traduced while he liued and written against when he was dead But if it be enough to accuse who shall be innocent and if professed enemies and mercenaries their euidence shall be admitted what Naboth shall not be condemned This may content indiferent men that they did not mure themselues vp in Cloysters where Mendacia vuliu stâ—gâ—tia pariâ—tibus tegebantur Where hypocrisie and secresie made all whole but in luâ—e Reipub. they did liue they were for fame as Cities set vpon an hill that could not be hid they liued in famous Vniuersities and Cities th' one Geneua specially commended for the gouernment thereof by Bodin no partiall man themselueâ— alwayes in labours preaching or writing continually alwayes attended alwayes obserued and yet they had nâ—uer their names called in question for dishoâ—esty Called in question Nay their liues were proposed by all that knew them for a paterne for others to follow and they found as many all their life time that did reuerence them for their vertue as did honour them for their learning And shall these mens names be cast in our teeth by way of reproch whom yet we neuer esteemed otherwise then for seruants not as Lords ouer the house nor yet as Lords ouer our faith but as faithfull and learned men by whose labours wee haue profitâ—d Thereâ—ore though wee be not to build our faith vpon them nor vpon any other but on the foundation of the Apostles and Prophets Iesus Christ himselfe being the head Corner-stone yet there is no cause for all their twiting why we should not honor them shewing themselues to be friends of the Bride groome and discerning the Bride-groomes voyce rather then the very heads of their Church yea the chiefe head and Top-gallant of their Church speaking like the Dragon and vttering words of blasphemy which are not agreeable to the wholesome doctrine of our Lord and Sauiour Iesus Christ reuealed and set forth in his holy Word But this wee may examine particularly in the Aetiologue following namely in these words Thou hast the Words of euerlasting life In the meane time out of the Interrogation which implyeth a deniall and a refusing of other courses we haue learned thus much namely to professe Christ boldly to professe him readily and with the formost to professe him charitably not excluding others yea and to hearken to those worthy seruants of God whom he hath raised vp in these latter dayes for the cleering oâ— the doctrine of the Truth and the reuealing of the man of Sinne notwithstanding the disgraces and contumelies which not the true Church but the Church-men of Rhemes and the Chaplaines of Rome doe throw vpon them And let so much be spoken of these words Simon Peter answered and said Lord to whom shall we goe It followeth Thou hast the words of euerlasting life Which because the houre is already spent I purpose not to handle at this time To God the Father the Sonne and the holy Ghost be rendred all praise and thankesgiuing from euery one of vs now and euer-more Amen A SERMON VPON THE SEVENTH OF ESAY THE THIRD SERMON Preached vpon Christmas day ESAY 7. verse 14. Behold a Virgin or the Virgin shall conceiue and beare a Sonne and she shall call his Name Immanuel WHEN Phaeton was to get vp into the Suns Chariot that is as it is interpreted by the learned when he vndertooke to meddle with great matters and such as exceeded the reach of the common sort he had a certaine sacred ointment giuen to him to preserue him from scorching and burning Tum pater ora suisacro medicamiue nati conâ—igit rapiosae fecit patientia flammae The holy Law-giuer Moses writeth that when himselfe was to deliuer vnto the people the Law of the Highest hee was first admitted to talke with God withall his face was made to shine And the Prophet Esay witnesseth that before he was to be sent to prophesie he had his hips sared with a liue coale taken from the Altar And the Euangelist likewisereporteth that before the Apostles Elders ioyned in commission with them that were set on worke about the Gospell to carry the same to the Gentiles they had the gift of the H. Ghost shed vpon them in the forme of clouen tongues So to be short Simeon Metaphrastes writeth that at such time as Saint Iâ—hn was busie in penning of the Gospell the holy Ghost made apparant signes of his presence by thundrings and lightnings and the like And why was this For two causes First to resolue the Apostles and Prophets then and the Church to the end of the world that the doctrine deliuered by them came not by priuate motion nor from themselues but that they should so write as the holy Ghost should giue them vtterance and therefore that their writings should be holy sound and true A second reason was to teach them and vs how necessary the gift of the holy Ghost yea and a
know these things are contradicted by some but the current of antiquity goeth as I haue reported For the point Ingratitude certainely is a very malignant beast or rather monster and therefore we had need to pray against the increase of it as the Prophet Hosea doth against Ephraim O Lord giue them What wilt thou giue them barren wombes or aborting wombs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dry breasts And with the words of the Poet against an odious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is O I would thou hadst neuer beene borne at the least I would thou hadst neuer beene married that we might haue no more of thy brood Now the causes of Ingratitude doe proceed partly from the giuer partly from the receiuer From the giuer if it be apparant that he doth it with an vnwilling mind as for example It is written of Clement the seuenth that whatsoeuer he gaue it was as it were extorted from him Secondly If he gaue it with an ill-liberall hand as it is written of Galba that he gaue pinchingly and minchingly as though he had not beene Emperour but a bare Steward Thirdly if he bragge much of that which he hath done for a man and doe twyte and reproach the receiuer then they make themselues after a sort amends and deserue but small recompence from the benefited Haec seges ingratos tulit feret omnibus annis It is written of a noble Roman that he neuer requested any thing but with shamefastnesse neither granted any thing but with cheerefulnesse It is dictated by a wise Grecian Hee that bestoweth any thing should presently forget it but he that receiueth it should alway remember it If these things were duely considered there would be lesse ingratitude in the world Now as these causes of ingratitude proceed from the giuer so the receiuer hath in him many times the causes thereof but amongst those causes none more generall or of more force than pride and ouer-weening Remember the example of Parry the Traitor Our late Queene of famous memory gaue him his pardon after he was condemned to dye for a foule offence Did he take it to the heart No he made but a pegh at it saying She gaue me that that without cruelty she could not take from me I had serued her long So the Gun-powder Traytors the memoriall of whose confusion as also Gods gracious preseruing of our Gracious King and the whole State we celebrate this Day with all thankefulnesse had receiued great fauours from his Maiesty liberty of body to goe whither they would liberty of conscience to belieue as they lusted liberty of accesse to the Court without any touch of disgrace or exception against their person for their Religion but yet all this was nothing they thought they were worthy of a great deale more euen to be made Princes at the least Priuy Counsellers at the least to haue vp the Masse againe at the least to haue a generall toleration Thus as Caesar Borgia a wicked sonne of a most Atheisticall father said and bragged that either he would be Caesar that is a Soueraigne Commander or no body and so became no body And as Saint Augustine saith of Adam that by abusing his free-will he lost his free-will and vndid himselfe So these Giant-like Conspirators by not knowing themselues and by proceeding from Pride to vngratefulnesse from vngratefulnesse to male-contentednesse from male-contentednes to disloyalty nay hellish designes vndid both themselues and theirs for the present and haue left none other memory behind them but of infamy But to returne to Saul he surely was very vnthankefull towards Dauid but not vnthankefull onely but also enuious After the women came forth with Tabrets and such other kinds of instruments of melody and sang this song Saul hath slaine his thousand and Dauid his ten thousand the Text saith that Saul had an eye vnto him from that day without doubt it is not amisse that the Prince should haue an eye vnto his subiect and the Master or Lord vnto his seruant though otherwise they trust them farre For the eye of the Owner feedeth the horse and the feete of the Owner fatteth the ground Pliny reporteth these speeches to haue beene vsed with the Romanes for Prouerbs Therefore the eye of inspection or circumspection is necessary But now to looke vpon one with an euill eye as it is written of Laban that his countenance was not towards Iacob as in former time to enuy one brother or one neighbours well-doing to make his vertues lesse than they be and his faults greater to make his commings-in greater than they be and his charges lesse to haue the same eye that Saint Marke speaketh of Out of the heart proceed euill thoughts adulteries fornications and amongst other vices an euill eye a strange Hieroglyph for an eye to come out of the heart but the Hebrewes did and doe expresse thereby enuy this is such a thing as God euer abhorred and reasonable men not onely good men should detest For why should any mans eye be euill because Gods is good why should any grudge at the master of the house for vsing his liberty in his owne in dealing to some more to some lesse when he that receiueth least receiueth more than he deserueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If any man haue much and doe vs no wrong therewith why should we enuy him It was the voyce of Nature in Demosthenes yet for all that the world is the world like it selfe euer full of enuy and monstrous enuy Ioseph was enuyed by his owne brethren and not by one or two of them but by them all for his gay childish coate his father had made him So we read that in Italy a brother the same a Cardinall pluckt out his brothers eyes because they were more amiable than his So I remember the time and know the place when one Tradesman dasht out the braines of his neighbour for none other offence as he confessed at the time of his execution but that God blessed the other more than himselfe Lastly he knoweth nothing in Story that doth not know that many battels haue beene wretchedly lost by the malignity of Captaines which chose rather to vndoe their Country themselues too than that such a Commander whom they enuyed should get the glory of a field wonne This kind of enuying many Schoole-men haue esteemed to be the sin against the holy Ghost whereof it is said that it shall neuer be forgiuen I dare not say so exceptit be ioined with despightfull blasphemy and finall impenitency yet this I make no doubt of that if it be not the sin against the holy Ghost yet it is a sin against the holy Ghost and against the Father and Sonne too therefore hainous and dangerous Iacob was not content to curse the wrath and rage of Simeon and Leui Cursed be their wrath for it was fierce and their rage for
which I had proued before might not be allowed to boast So I may assigne this for one cause why riches should not bee boasted of because they are not comparable to strength which euen now I excluded from glorying For if the more excellent cannot be allowed his liberty the inferiour cannot require it by any reason And the Prophet seemeth to vse the method of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to exclude the better at the first that that which is worse might with lesse adoe be remooved or rather with none at all If you doubt whether riches bee worse or lesse to bee esteemed then strength you may be perswaded hereby for that riches doe toll-in enemies but strength doth repel them from entring and also expell them if haply they bee entred also riches doe make the theife more ventrous but very seldome doe they make the true man more hardy That riches doe toll and draw in enemies it is euident by all Stories For what brought the first Conquerour into this Iland of Britaine but the Pearles of Britaine as Suetonius reporteth What brought the Galles into Italy at the first but the Wines of Italy as Plutarch witnesseth So what brought the Carthaginians into Spaine the Graecians and Romans one after another into Asia the lesse but the riches of Asia the gold and siluer of Spaine So what brought the Turkes ouer into Thracia and after into Hungary but the fertility of Thracia the golden and siluer Mines of Hungary On the contrary side what maketh the Tartars euer to inuade and neuer to bee inuaded but because they haue no wealth that others should couet after and their neighbours haue wealth which their teeth doe fall a watering for This for publike inuasions and robberies As for priuate spoilings and pillage the learned know what Q. Aurelius gate in the dayes of Sylla by his Grange that lay commodious to some great one for loue of the same he was attainted and killed among them that were to be put to death whereupon he cryed out when he saw his name in the paper Fundus Albaâ—us me perdidit Out alas it is my land that I haue at Alba and not any offence that I haue done that is the cause of my death So Pliny writeth of one Nonius a Senator that he was likewise proscribed and condemned to dye by Antony the Triâ—muir for none other crime but because hee had a precious stone of a very great value which Antony or some of his followers had a very great minde to So Isocrates speaking of the times when the Athenians were oppressed by Tyrants the Officers that the Lacedemonians had set ouer them as I remember in his Oration against Euthunus saith that in those dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was more dangerous to haue any wealth then to commit whatsoeuer offence I haue told you already what Naboth gat by his Vineyard and could tell you what one Taâ—rus mentioned by Tacitus gat by his Garden euen an vntimely and a bloody death Pernicious therefore you see riches are many times to the owners and therefore small cause why they should be boasted of let this be one reason Another this They be not lasting nor permanent but soone fleete away and are gone They may be compared to May-flowres which yeeld a pleasant sauour for a few weekes and then before we are aware their beauty is gone Nay like to Ionah his Gourd which yeelded him content and delight as it were this morning and by the next day it was worme-bitten and withered Nay like the same small creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in one and the same day are ingendred doe grow to perfection decay and dye Indeed Euripides saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riches be not lasting but Ephemerous they last but for a day And Salomon before him Riches doe take them to their wings as an Eagle and flee into the ayre Who euer would haue thought that Iob from such wealth could haue fallen vpon the sudden into such misery Who euer would haue thought that King Dionysius must be faine to play the Schoole-master and to teach petties before he dye to get his liuing Who euer would haue thought that King Perses sonne and heyre must be glad to learne an occupation and to play the Blacke-smith to relieue his necessity Who would haue thought that the Emperour Charles the Grosse could want necessaries before he dyed That the Emperour Henry the fourth that victorious Emperour that had fought fifty two pitcht battels could fall into that extremity as to be a Petitioner for a Prebend in the Church of Spira to maintaine him in his old age Briefely that King Giliner before them that potent King of the Vandals could be so low brought as to be forced to intreat his friend to send him an Harpe a sponge and a loafe of bread as Procopius writeth an Harpe to solace himselfe somewhat in his misery a sponge to helpe to dry vp his teares and a loafe of bread to satisfie his hungry soule What certainety then is there in worldly wealth when Kings and Potentates be so easily stripped of it and left as naked as my nayle Yet for all that earthly-minded men as we are we will still be myring of ourselues in the mucke and pelfe of this world though wee be no better then Beetles in so doing as Basil saith and we will trust in vncertaine riches and not in the liuing God though Saint Paul charge vs not to doe so and if riches increase wee will set our hearts vpon them though the Psalmist forbiddeth vs so to doe and lastly we will be bragge of that which we haue and make our boast thereof though the Prophet in my Text doe expressely disallow it and though my selfe haue proued that we haue no more hold of our wealth then if we had an Eele by the tayle Well as these be strong reasons why the rich should not glory in his riches because they tempt theeues and enemies because they are of no certainety so there is a third reason as waighty as any of those and that is because they doe not make vs any whit the better for can any man boast with any probability of that which he cannot say that he is the better for Now thus it is Talibus bonis non fiunt homines boni sed aliunde boni facti bene vtendo faciunt vt istá sint bona as Augustine saith You call them goods but I tell you saith he By such goods men be not made good but being made good otherwise by vsing them well they make them to be good So Augustine And as for bettering of men it is too true that Asdrubal Haedeus saith in Liuy Rarò simul hominibus bona fortuna bonaque mens datur Goods and goodnesse doe seldome whiles meete together For who is there except it bee one amongst a thousand Cui praesens felicitas si arrisit
of God without the concurrence of any second cause So the true Manna which came downe from heauen and the true Water of life which whosoeuer drinketh of by faith shall neuer perish Christ Iesus I meane he was none otherwise to be conceiued but by Gods working Other Types might bee alleaged as of Aarons Rod which blossom'd without maÌ„s setting or watring of the Gate mentioned by Ezechiel whereat no man entred c. But the former be sufficient and therefore I will not trouble you with the latter A Virgin she ought to be we heare for the excellent Prophesies sake and to expresse the Types which were of it and so no â—â—ubt shee was as testifie Mathew and Luke and as we are bound by our Creed to beleeue Borne of the Virgin Mary c. But what manner of Virgin was shee the fairest the richest the noblest of all the daughters of the East Alas these things though they be much set by in the world yet with God they be but vile euen as dongue Hee is not a respecter of persons as the Apostle saith that is hee respecteth not these outward things in any hee lookes not vpon the outward appearance neither vpon the countenance neither vpon the height of ones stature as God saith to Samuel but if any feare God and worke righteousnesse he is accepted of God Act. 10. To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words Esay 66. He that loueth me shall be loued of my Father and I will loue him c. Iohn 14. These and the like vertues doe please the Lord a thousand times more then either beauty or wealth or parentage or friends or the like for if he had respected these he would haue gone into the Kings Court not vnto Nazareth to one that was sued vnto and wooed by Princes not vnto such a one as was thought but a fit match for a Carpenter briefly to such a one as had Kings for her kinsmen and Queenes for her kinswomen and her familiars and withall great store of men-seruants and maid-seruants great store of gold and siluer and not to one that was destitute and vtterly voyd of all these outwards comforts and which could leaue her Sonne none inheritance no not the breadth of a foote Yet behold here the good pleasure of the Lord and his free election happy vnto the blessed Virgin most happy but to the eyes of all the world admirable This poore Maid so base in her owne eyes so little regarded in her neighbour-hood so generally obscure to all the world was called to that honour that neuer woman was called vnto nor shall be For she was made of God to kindle that Light within her which enlightneth euery one that commeth into the world to conceiue Him in her wombe that brought forth the whole world with a word of his mouth to giue him nourishmentâ— who openeth his hand and filleth all things liuing with plenteousnesse to moue and carry him about in whom we all liue moue and haue our being In a word she was made to bring him forth whose beginning was from euerlasting to swaddle and bind him who bindeth the earth together that it can neuer be remoued to giue him sucke that giueth her breath to help him that must saue her to be his Nurse Mother that was her Father Creator and Redeemer yea the Creator Redeemer of all the world And was this Beloued a small thing a small dignity preferment and had not her cousin Elizabeth cause to say vnto her Blessed art thou amoÌ„gst women and her selfe to reioyce with a spirituall reioycing for that henceforth all generatioâ—â—hoâ—â—d call her blessed And why this Because of her outward endowments No for you haue heard that these are no inducements to make God to fansie any body Or for her inward graces and vertues Indeed meekenesse gentlenesse humility chastity temperance piety c. which same were found in the blessed Virgin and did abound are such things as God did neuer despise or abhor Abhorre nay they smell more sweetly in the nostrils of the Highest then euer did the Garment of Esau vnto Isaack or then euer did the precious oyntment of the Priest that ranne vnto the beard euen vnto Aarons beard nay then euer did the same Reach nichoach the same Sacrifice the same smell of â—est wherewith the Lord shewed himselfe well pleased being offered by Noah Vertues therefore and good life be well liked in all and therefore in a person so accepted with God as was the blessed Virgin they must needs haue beene singularly well liked But was it for the worth and merit of them that she was so aduanced as she was O no for then man might boast of that which he hath receiued which yet the Apostle denies that he may 1. Cor. 4. Then flesh might reioyce in Gods sight which yet St. Paul denyeth that it may 1. Cor. 1. Then Election were of workes which yet the Apostle proueth to be of grace that is free and not of workes Rom. 11. Yea then the blessed Virginshould not haue sung My spirit reioyceth in God my Sauiour But My spirit reioyceth in God my debtor Then she should not haue said For he regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the low â—state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my vertue of humilitie yea and my other vertues Thirdly then she should not haue said His mercy is ouer them that feare him but His Iustice is toward them that obey him thorowout all generations Fourthly then the Angell should not haue said Feare not Mary for thou hast found fauour with God but Triumph Mary for thou hast had thy deseruing Lastly then the Church should not sing as it doth at the end of that Canticle the rest Glory be to the Father to the Sonne and to the holy Ghost but Glory be to the blessed Virgin and Inuocation and Offering and Pilgrimage and whatsoeuer seruice may be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too for she prepared her heart to grace and so merited Ex congruo and she vsed the grace giuen as she ought to doe and so merited Ex condigno And lastly she obserued not onely the Commandements of God but also his Counsels and so merited for her selfe and for others too euen for all â—hem that will be her Beads-men Thus should â—heir song be agreeable to their Doctrine if they would deale plainely and if of the aboundance of their heart their mouth would speake And iâ—deed so they haue sung and taught in these later corrupt times nor soundly but superstitiously not superstitiously but blasphemously They haue made her their Aduâ—cate their Spokes-woman their Patronesse and is that the worst They haue made her Gods Almner Gods Steward Gods Treasurer which containeth in her the treasures of Wisedome and Power and Mercy and dealeth the same at her pleasure was this the worst They hâ—ue
water is carried by pipes into the Cisterne be either stopped with Preiudice or poysoned by Partiality then they that are to pronounce according vnto their mouthes must needs pronounce amisse Therefore they that are faulty this way deserue double punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they offend themselues and make others to offend So much against Partiality The third thing that impeacheth Iustice is Bribery A Lacedemonian Generall complained that he was driuen out of Asia by a thousand Archers he meant by the King of Persia his money an Archer was the stampe of the Persian coyne So in the late ciuill warres in France many were said to haue beene pelted with Spanish Pistols a Pistoll is an indifferent word both for a certaine coyne and a small Peece So the Philistines cryed out Who shall deliuer vs out of the hands of these mighty Gods and so many haue said Who can withstand an Army of Angels of golden Angels But as Austine said Aliud est ridere aliud resp ndere It is one thing to iest another thing to answere So I thinke such a sinne as Bribery is must be beaten downe and broken in pieces more grauely and more substantially then by breaking of Iests It is a truth that corruption is a very old sinne euen Hesiod that liued seuen or eight hundred yeeres before Christ complaineth that his brother went beyond him by bribing of Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by greatly honouring such as deuâ—urâ—d gifts And Plato long after him yet long before Christ reciteth a Sentence of an old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The greatest Rulers and the greatest Gouernours they that are like Gods vpon the earth haue beene won and ouercome with gifts There is no City so inuincible said one but an Asse laden with gold will make the gates flie open And another receiued this Oracle Fight with siluer Lances and thou shalt be sure to conquer But we need not to rake in the puddle of heathenish writers to know the power of Bribes and gifts Salomon the wisest and best experienced King saith A gift is as a precious stone in the eyes of him that hath it it prospereth whither-soeuer he turneth it And againe A mans gift maketh roome for him and bringeth him befoâ—e great men Yea God himselfe by Moses in Deut. sheweth the great strength of gifts or the great weakenesse of man to withstand them A gift saith he doth blind the eyes of the wise and peruerteth the words of the iust therefore thou shalt not take a gift As if he told vs that there was I know not what poyson in them and indeed men vse to say that beneficia be venificia that the very handling of them will infect a man As â—liny writeth of the fish called Torpedo that if a a man touch it not onely with his hand but with sticke or rod or such like it will benumme him And as Scholers know that Dâ—mosthenes by poysoning Harpalus his Goblet was tempted and weighed to fauour his cause to the great danger of his Countrey and vnto his owne vtter shame No man doubteth but Samuel his sonnes were well brought vp by their Father and so was Gehesi as well by his Master Elisha and Iudas best of all at the feet of our Sauiour And yet Iudas for money sold his Master and Gehesi for money shamed his Master And Samuel his sonnes for money by taking of gifts made their Fathers Gouernment odious to the people which otherwise they could neuer haue beene weary of Now if this were done in better times and where the best examples were shewed then what is to be expected in these worser times in the wane of the Moone as it were in the decrepit age of the world Is it for any man that is in authority being wise to giue absolute credence to his followers that that must be true which they doe prompt iust which they perswade Or are they not rather to suspect them when they see them earnest in a cause that Boâ—em habent in lingua as one said Argentum in faucibus as it was said of another It is certaine that it is not enough for a Magistrate to haue abstinent hands himselfe but he must looke to the fingers of his followers that they be not giuen to finger or prowle Plutarch writeth of Pompey that marching with his men in Sicily because hee would haue them to keepe good rule hee caused their swords to be sealed vp in their scabberds and if he found the seales stirred it was an argument to him they had beene meddling and had done some body wrong and then they paid for it I doe not wish Officers or their men should haue their purses sealed or their armes tyed behind them when they begin their Circuit or enter vpon their imployment By no meanes For The Labourer is worthy of his reward And Thou shalt not muzzle the mouth of the Oxe that treadâ—th out the Corne. And if we thinke them worthy their hyre that gather stones out of the fields to mend the high-wayes or that doe plucke vp weeds out of a Garden that the good herbes may haue the more roome and grow the better then how can we honour or reward them too much that doe plow vp iniquity by the rootes and doe take all offences out of Church and Common-weale Therefore such Fees as are granted them by Law let them take in the Name of God no man is to grudge at it Onely this I aduise and admonish and pray that they that be in authority whether Ciuill persons or Ecclesiasticall yea and their seruants also would thinke Iâ—hn Baptists charge to the Souldiers in Saint Luke to belong to themselues Vse no violence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tosse no man to and fro get nothing by sycophansie and be content with your wages whatsoeuer is taken aboue that is euill What if it be giuen of good will should any mans eye be euill because some mans hand is good Truely if it be giuen of single sincere good will I haue nothing to say against it for nothing is freer then gift and volenti nulla iniuria But what if it be Mixta voluntas as in a tempest the Merchant throweth his goods into the Sea to saue himselfe and his ship shall we call this beneuolence or good will to the Sea or is it not rather necessity or inforcement Why Dauid the time was did make choice of the plague which otherwise he would haue shunned as the gates of death but it was because he would escape a greater Plague euen the plague of Famine or Sword So many put themselues to great charges which they would be glad with all their hearts to saue sauing to auoyd a greater mischiefe Gifts from them that haue no suite present or toward are kindnesses gratuities liberalities and against such there is no Law from them that haue a suite either in present or
come in Christs Vicars name so he calleth himselfe and would be called by others but indeed he is an Aduersary and you will receiue them and aduenture your neckes for them And wee come in Christs name with his message and reconcilement vnto God whom you haue offended without any working of you to offend the State and will you refuse vs Shall they be welcome with their Traditions that is with their Tales and we odious with the Gospell which was preached vnto you which ye also receiued and which you must returne to if you meane to be saued What is strong illusion what is the working of Satan what is the power of darkenesse if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You forsake the right and straight way and goe that which is full of thornes and stakes what arrogancy and phrensie are you possessed with saith Clemens Alexandrinus out of Sibylla So Cyprian Christ promiseth euerlasting life if we will follow him and he is forsaken The Deuill promiseth Gu-gawes and lyeth too in his promise and he is adored O foedam defectionem ô iniquam permutationem O filthy defection O absurd exchange saith Cyprian The like may we say to those bewitched Countrey-men of ours that preferre Rome before Sion and the doctrine thereof before the liuely Oracles of God that like children or women that haue the disease called Pica preferre Lime or dirt before white bread yea like vnwise Marchants glasse before pearle lead before gold cotton before silke that is error before truth Belial before Christ Baal before Iehouah more particularly ignorance before knowledge dumbe Images before effectuall Teachers Saints before Christ doubtfulnesse before Faith seruile feare before filiall loue horror of conscience before tranquillity of spirit There is no peace to the wicked saith the Lord. And truely there is no rest to the soule in Popery What rest can there be when they make Saints mediation the onely anker of their hope mens books the foundation of their faith mans Absolution the remission of their guilt here and mens pardons the relaxation of their punishment hence This they doe an hundred things as bad in Popery therefore it is impossible that they should be at peace with God or haue peace within themselues that thus make flesh their arme and in their heart depart from God And therfore if you desire to find rest for your soules or to haue your Election saluation made sure vnto you you must haue nothing to do with the vnfruitfull vncoÌ„fortable opinions of Popery but rather abhor them reproue them The Lord in mercy vouchsafe to bring them home that goe astray to confirme them that stand to grant vs true peace true rest through Iesus Christ our blessed Sauiour To whom with the Father the holy Ghost be praise thankesgiuing for euer and euer Amen Amen A SERMON VPON THE FIRST OF PETER THE NINTH SERMON 1. PETER 5. verse 6. Humble your selues therefore vnder the mighty hand of God that he may exalt you in due time THE word therefore hath reference to that which went before namely to the last words of the former verse God resisteth the proud and giueth grace to the humble and inferreth strongly vpon the force of them For if God resisteth the proud if contrariwise he giueth grace to the humble then there is no cause in the world why any man should be proud and there is great cause why euery one should be humble For doe wee prouoke the Lord are we stronger then he If we walke crosse against God or hardly stifly the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly he will walke so against vs. It is a fearefull thing to fall into the hands of the liuing God Iacob I grant wrastled with God preuailed but how he did not make head against God neither did he thinke himselfe an equall match for God by no meanes but God vouchsafing to take him vp in his armes and bearing him in his armes that he should not dash his foot against a stone he might doe all things by him that strengthned him he might swimme easily the Lord holding him vp by the chin he might fight valiantly the Lord teaching his hands to warre and his fingers to fight But tell me how they sped against whom God bent himselfe Pharaoh and his Hoast whom the Lord looked vpon out of the fiery and cloudy Pillar for euill and not for good were they not drowned in the red Sea Those stiffe-necked and rebellious Israelites which prouoked the Lord ten times that is many and many a time against whom the Lord swore in his wrath If they shall enter into my rest that is Neuer beleeue me if they enter did not their carkasses fall in the Wildernesse and were they not vtterly consumed there till not one of them was left This before they came into the Land of promise When they were there did not the Lord take the Kingdome from Saul and his Stocke because he was angry with him and gaue it to Dauid From Dauids sonne Salomon because of his Idolatry did he not rend the Kingdome and câ—nferre tenne parts thereof vpon Ieroboam From Ieroboams Line yea from all the Kings of Israel succeeding him and caused them to be carryed away captiues into Assyria There remained the Tribes of Iudah and Beniamin for a while in honorable estate but when these also defied the Lord and prouoked the Holy one of Israel when they said that they should be deliuered because of the righteousnesse of their Fathers and the holinesse of the Temple though they hated to be reformed and had cast Gods Commandements behind them Then did the Lord cast Iudah out of his sight as he had done Israel he plowed Sion as a field as he had done Samaria he made Hierusalem the beloued City in former times which also hee called a greene Oliue-tree faire and of goodly fruite a breeding of Nettles and Salt pits and a perpetuall desolation For it is a righteous thing with God as to shew mercy to them that feare him and stoupe vnto him so also to render tribulation and anguish and shame and confusion to euery one that exalteth himselfe before him to the Iewe first and also to the Greeke Lysander a great man in Lacedemon and one that had deserued well of King Agesilaus being disgraced many wayes and suffering many indignities by the Kings conniuence falleth into expostulation with the King because he suffered him so to be contemned and abused To whom the King made answer So they deserue to be vsed that take so much vpon them as thou doest and will not reuerence and awe the King Precedent merits and good seruice will not tie Princes of a gâ—nerous spirit to such subiects of theirs as shew themselues ouer-lusty and crancke with them And can we thinke that God who is of pure eyes and incomprehensiâ—le Maiesty to whom the greatest men are as nothing and the
them we must not be euery one a wolfe to his neighbour according to the Prouerb Homo homini Lupus but euery one as it were a God vnto him Homo homini Deus forasmuch as God hath made all of one blood to dwell vpon the face of the earth And as the Prophet saith Haue we not all one Father hath not one God made vs why doe we transgresse euery one against his Brother c This much and a great deale more we are to learne hereby that the Son of God is our maker Now from his Diuine estate acts the Apostle riseth higher to his Diuine Nature and Person in these words Who being the brightnes of his glory and the expresse Image of his Person c. The Iesuits that write the life of their Founder Ignatius Loiola report that Christ forsooth appeared to him at the Eleuation as he was at Masse in a Church at Venice as I remember and there he discerned the Hypostaticall vnion of two natures in Christ and the reall distinction of the three Persons in the God-head Doe you beleeue them Noâ— nor I thinke their owne disciples doe beleeue them more in this than they beleeue their Saint Thomas of Aquine telling them that the Crucifixe commended him in these words Bene scripsisti de me Thoma Thomas thou hast written well of me well for their kitchin but not well for their conscience for the edifying of it in holy faith in holy doctrine Miserable companions was it not enough for them to be grieuous to men but they must grieue our God also Esay 7.13 was it not enough for them to beguile the people with lying vanities but they must abuse them also with lying miracles or apparitions saying with the lying old Prophet 1 Kings 13. An Angell spake vnto me in the word of the Lord when there was no such matter and with the false Prophets Ieremy 23. I haue dreamed I haue dreamed But what saith the true Prophet in the same place The Prophet that hath a dreame let him tell a dreame let him deliuer it for a dreame and for no better and hee that hath my Word let him speake my Word faithfully what is the chaffe to the wheat saith the Lord God hath no need neither doth he like that one should make a lye for his sake Iob 13. Neither that his truth should abound to his glory by any mans lye Rom. 3. This one part of my Text doth more clearely open the truth and may more soundly settle our consciences than a thousand Legend-tales The Apostle saith that Câ—rist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the brightnes of his glory It is well translated as well as it might be in so few words but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth somewhat more than brightnesse euen such a bright thing as hath a lustre cast vpon it from some other thing For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the act or quality of singing but a song the song it selfe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the act or quality of imagining but the thing that appeareth to the imagination â—pectâ—um visum so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing that hath brightnesse in it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which receiueth his brightnesse from another So then now you see what a fit word the Apostle made choice of euen such an one as then which none could haue beene deuised by many yeeres study more pregnant to expresse the euerlasting generation of the Sonne of God For though Christ be the true light that enlightneth euery one that commeth into the world yet as he iâ— the second Person in the Trinity hâ— hath this light of his Father and he is as God of God so light of light euen a light springing from the Father For this cause he is called by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Day-spring or Sunne-rising yea he is called so by Philo the Iew in his booke of the câ—nfusion of tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Father of the world Gr. the Father of things that be made his Sonne to spring forth or arise as the morning or Sunne doth a strange testimony of one that was borne Iew and dyed Iew. For though Hierome doth reckon him among Ecclesiasticke writers yet we doe not finde that he ioyned himselfe to the Church of God or turned Christian But the truth is that he liued in the time that the Apostles did and therefore might learne of them to write more piously as Theodoret I remember doth obserue that the Philosophers that wrote after the Gospell was promulgated did correct many of their errors and euery where inserted many Sentences sauoring of truth and godlinesse But to returne to Christ the true Light He sprang from the Father but not as our light doth from the Sunne in time but before all beginnings neither yet as a quality our light is a quality but as being a substance and the Authour of all substance being neither was he euer separated from the Father as the light of the Moone is separated at the least to our appearance from the Sunne in the night and the light of the Sunne from the Moone in the day but He is and was alwayes in the Father and the Father in him and both in the holy Ghost and the holy Ghost in both Vnum non vnus tres non tria that is One thing not one Person three in number not three in nature So saith Prosper Aquitanicus that worthy Scholler of that excellent Master Augustine Cum Pater in Veâ—bo sit semper in Patre Verbum Sitque iâ—â—m Verbi spiritus atque Patris Sic de persoxis tribus est tibi non dubitandumV num vt docta fides confiteare Deum that is For as much as the Father is alwayes in the Word and the Word in the Father and one and the same Spirit common both to the Word and to the Father thou must in such O learned faith he meaneth a man that hath a learned faith be farre from doubting of the three Persons that thou doe confâ—sse one God So said Nazianzen before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I doe no sooner think vpon one but I am compassed about with the light of three I doe no sooner distinguish the three Persons but I am brought backe vnto one God-head So before them both Iustine Martyr or a learned ancient man bearing his nâ—me in the best times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Sonne being a light shone forth out of light by way of generation The holy Ghost being also a light went forth out of light not by way of generation but of proceeding So Mathew of Vandome though he liued in a very corrupt age yet that you may acknowledge it to be true which the Apostles affirme Acts 14. Euen that that is verified of the later times of
and anxiety and all to be brought to a combustion But what was the issue of all this The Emperour had successe in most battels and he fought 52. more than euer did any before or since and saw the end and confusion of all his foes saue of his sonne whom God suffered to suruiue to make him a subiect and spectacle of his wrath After the dayes of Henry the fourth the succeeding Emperours had much adoe with their disloyall subiects being set on by them of Rome who would be counted Fathers and yet incense their children one against the other that themselues might deuoure them being weakened with open mouth How did they deale with Fredericke the second to remember him onely They worke a conscience in him to make warre vpon the Infidels as though Christ would haue his Kingdome aduanced by the materiall sword But that was euen their houre and the power of darkenesse and while he is beyond the Seas they inueigle his subiects at home to rebell against him yea to shew that they hated the Christian Emperour more than the Mahometan they send vnto the Souldan the Emperours picture that he might the more easily destroy him But the Souldan dealt generously with him and acquaints him with the plot and aduiseth him to looke to himselfe To make the matter short he maketh peace in the East to the aduantage of the Christians there and hasteth home with all speed and by his valour and prudence soone recouereth what was lost in his absence Thus in Italy But was he suffered to be quiet in the Empire in Germany No there the Popes set vp against him Anti-Emperours two or three one after another presuming that if one did misse the other would hit But the deceitfull man rosteth not that that he taketh in hunting Prouerb 12. And this gift is giuen to such persons of the Lord that they lie downe in sorrow all of them that admitted of their election and tooke vpon them the name of Emperour the true Emperour being aliue did in a manner suddenly perish and come to a fearefull end one of them was slaine with an arrow another in the marishes of Frizeland the third otherwise all by a violent and vntimely death If I had not promised the contrary I might tell you of Henâ—y the seuenth poysoned by a Monke in the Sacrament Of Lodowicke of Bauaria vexed with all the stormes that perfidious malice could bring vpon a Prince both of these Emperours So of our King Iohn deuested of his Regalitie and bereaued of his life by vnpriestly practices So of Philip surnamed the Faire the French King brought in danger to haue suffered as much And truly by the hands or heads of such as Aeneas Syluius that was afterwards Pope speaketh of in his Story of Austrich Non fuit vllum insigniter grande malum in Ecclesia quod non exeat originem sumat à Presbyteris that is Whatsoeuer great mischiefe hath befallen the Church the same was caused or occasioned by some Shauelings But as all misery hath its determined period and as the Psalmist saith The rod of the wicked shall not lie vpon the lot of the righteous for euer So when the fulnesse of time came that the mysterie of iniquity should be reuealed it pleased our good God that stirred vp the spirit of Cyrus to send them that were in captiuity vnder old Babylon vnto their owne Country Land of promise to stirre vp the spirits also of many Kings in our later times to slip out their neckes and the neckes of their subiects I say to quit themselues and their subiects from the yoke of new Babylon that is Rome These hauing the Booke of God layd open which had beene for a long time hid like as the Booke of the Law had beene vnder Iosiah more plainely and explicatly than for many hundred yeeres before did easily by the light thereof discerne vsurpation from right and superstition from true worship They dared also to examine the validity and authority of the Bulls that came from Rome and were ashamed that they were so long gulled and affrighted by Scarre-crowes Hereupon it came to passe that our King Henry the eighth a magnanimous Prince pluckt his necke out of the collar and feared not to put in the Letany from the Bishop of Rome and his detestable enormities Good Lord deliuer vs. By his example or not long before Gustauus King of Swethland a Prince likewise of great valour and wisedome he banished the Pope and his authority out of his Kingdomes So did also Christian King of Denmarke a Prince not much inferiour to either of the former in vertue that I speake nothing of the Princes and Free Estates of Germany which fell from the Pope by heapes yea and Henry the second King of France yea and Charles the fifth Emperour though both of them most superstitious protested against the Councell of Trent summoned by the Pope thereby not a little questioning and shaking his absolute authority neither had this declining and sinking stayed here but as it is written in the Reuelation Babylon is fallen it is fallen So surely it had beene vtterly ruined if it had not beene strengthened or vnderlayed by new props or Buttraces They fable of Innocent the third that he forsooth should haue a vision or dreame that Saint Peters Church in Rome tottered and had fallen if those worthy Fryers Dominicke and Francis had not offered their shoulders And surely it had gone hard with the Romish cause ere this if the Iesuits the last vomit of Satan and the last hope of Antichrist had not stayed it from ouerthrow These are they that comming out of the smoke of the bottomelesse pit Reuelation 9. haue power giuen them as the Scorpions of the earth haue power and though their faces be like the faces of men and their haire like the haire of women that is though they vse great Hypocrisie and Flattery and insinuation as great as Harlots doe to entertaine and retaine their Louers yet their teeth are as the teeth of Lions and will deuoure their soules that doe beleeue them and their bodies that doe oppose them nay that doe trust them too farre They write of Paris the Troian that what time his mother went with him she dreamed she was with childe of a fire-brand and so he proued to his Country being the authour of the vtter desolation thereof They write also of Dominicke the Fryer of whom I spake euen now that his mother being with child of him she dreamed she had a whelpe in her wombe that had a fire-brand in his mouth and so he proued barking against the truth reuealed in Gods word being the cause of the burning and butchering of those good and faithfull men the Albigenses by hundreds and by thousands Briefely it is written of Caligula that Tiberius presaged of him that he would proue a very poysonous Serpent to the people of Rome and a
onely I put you in mind of a saying of Saint Augustine in his confessions Hoc me docuisti vt quemadmodum medicamentâ— sic alimenta sumpturum accedam c. Thou hast taught me O God that I should come with such a mind to receiue my meate as I come to take Physicke whereby he signified that as he tooke no Physicke but in case of necessity so he did not eate but when hunger did pricke him If it be meat why is it not eaten If Physicke why is it taken so often If Physicke be taken too often then will it not worke like Physicke as he that vseth strong wine for his ordinary drinke when he would haue his crude meates digested it will not serue the turne but he must haue some compound water to helpe So were Tobacco as wholesome a weede or herbe as is pretended yet if it be vsed too commonly nature will entertaine it as a friend not as a Physician But my duty is to tender you health of the soule not of the body If it doe no hurt to the soule let it be vsed for me and let it be vsed as it is vsed by some all the day long Hoc primus repetas opus hoc postremus omittas but how can it choose but hurt the soule when it causeth a man to spend so many precious houres in idlenesse in vnthriftinesse in sensuality If we must giue an account for euery idle word must we not giue an account for euery idle day nay moneth nay yeere if for euery idle penny must we not then for euery idle shilling nay I haue heard of diuers that haue sold their Patrimony for it This is not the way to bring men to that state that the Prophet Esay speaketh of Like buyer like seller but this is to cause men to write vnder the signe of them that haue purchased by selling Tobacco as Diogenes did vnder the golden statue that Phryne the strumpet dedicated at Delphi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This was gotten by the intemperance of the Grecians And so I come to the third and last part of my diuision to wit the reason drawne from the danger attending drunkennâ—sse in these words Wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth two things Excesse in expences opposite to frugality and excesse in delights whether it be in meates or drinkes or the like opposite vnto temperance neither doth it signifie these vices in any meane degree but in an extremity As for example Esau in selling away his birth-right was Asotus and in selling it away for a messe of potage was twice Asotus The like might be said of Vgaccio of Luca that ventured his Dukedome rather than he would lose a good supper of Lysimachus that did away a whole Kingdome for drinke the like of Wenceslaus that did consume his Empire after the same manner so the Prodigall sonne Luke 15. for dilapidating of his portion may be called Asotus and for dilapidating of it no man knoweth for what was twice Asotus To be shoâ—t they that walke as Saint Peter describeth them in lasciuiousnesse lusts excesse of wine reuellings bankettings c. they are Asoti but in that they doe maruell and consequently be offended in that others doe not runne with them into the same excesse of riot they are twice yea thrice Asoti If Saint Paul were aliue and would phrase it according to the Idiome of these times he would call them roaring boyes and fellowes of the damned crue Should any of the children of light wilfully abandon himselfe to the fellowship of darkenesse adde sinne vnto sinne drunkennesse vnto thirst proceed from euill to worse truly it had beene good for such that they had neuer beene borne it had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them It is a fearefull thing to receiue the grace of God in vaine and it is a desperat thing being warned of a rock wilfully to cast our selues vpon it You haue heard that drunkennesse occasioned by drinking of wine or strong drinks or strong heady fumes is a thing displeasing to God vnprofitable nay hurtfull to man to his soule to his body to his estate to his reputation for if it be followed it bringeth a man to a desperate estate that he shall be Asotus that is Perditus profligatus that he shall simul cum re animam etiam perdere make hauocke of his substance and soule together Thrax erit aut olitoris aget mercede caballum That when all is gone he shall be glad to be a Swine-heard like the Prodigall sonne and be weary of his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or make himselfe away like Peter the Cardinall the base sonne of Sixtus the the fourth that monstrous Epicure the shame of the later times or like Apitius the shame of the ancient age wherein he liued If you will haue the mischiefe that is done by drunkennesse or drinking of much wine or strong w ine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered into a short summe mâ— thinkes the old Schoole-man expresseth it significantly Drunâ—ennesse saith he taketh away naturall gifts vsque ad insensibilitatem till a man doe become void of sense spirituall gifts vsque ad fundamentum till he lose the very foundation of faith or vntill he be fleshly and haue no spirit left as Saint Iude speaketh Lastly temporall blessings vsque ad mendicitatem till he be left a very begger Thus he Touching beggerlinesse that drunkennesse bringeth men vnto I gaue you euen now two or three examples and he is a very young man and vnobseruant that cannot adde twenty or forty out of his owne experience And for the hurt that it doth to the spirituall graces or inward man let me tell you what Saint Basil and Saint Ambrose say As smoke chaseth away Bees so doth surfetting and drunkennesse spirituall graces So Basil more particularly Ambrose As continency is the mother of faithfulnesse so drunkennesse is the mother of perfidiousnesse Thus he Lastly for insensiblenesse I meane insufficiency either to iudge or conceiue A Story may be remembred out of Athenaeus which in short was this Certaine youths in a Town of Sicily called Agrigentum had beene a tippling and had applyed so hard that they knew not where they were but thought they were vpon the Sea and their Inne was a ship and tossed and in great danger by the surges and billowes which carried it to and fro when those surges were in their braines or in their bellies and no where else What doe they therefore imagining that the ship would sinke except it were lighted they bestirre themselues and open the dores and windowes and cast forth whatsoeuer they could come by stooles and pewter and braâ—se and beds and bedding and old scuffling there was in the streets for the things that were cast forth but