alleadge causes also for themselues whose imaginations the Wise man descrieth in his 2. Chapt. of the booke of Wisedome Sap. 2. where he telleth that the vngodly being not fully persuaded of a better life after this and therefore minding to take their fill of pleasure heere in despight of Gods threatnings in contempt of his promises without any cōtroulment or contradiction of the righteous which can not but speake against them they thus resolue and conclude against the righteous Let vs oppresse the poore man that is so righteous Will ye oppresse nay rather deale iustly Will ye hurt the poore nay rather helpe him Will ye do violence to the righteous man nay rather do him good But ye will not be restrained ye will oppresse him and why he is not for our profit he is contrary to our doings he checketh vs for offending he accounteth vs transgressors of discipline he bosteth himselfe of the knowledge of God he saith he is Gods sonne he is made to reproue our thoughts it greeueth vs to see him his life is not like other mens his wayes are of another sort he accounteth vs as bastards he abhorreth our wayes he commendeth only the latter end of the righteous therefore we will examin him with rebukes and torments we will condemne him to a shamefull death Alas ye miserable caitiffes be these your profound arguments Indéed these beseeme him that saith in the pride of his heart Sic volo siu iubeo stat pro ratione voluntas I will haue it so so I commaund it to be done my will is an argument forcible ynough This is the manner of dealing of the worldlings against the righteous So is Lot entertained Now séeing the case thus standeth The godly are to ioyne together in loue oh how ready should the godly be to ioyne together and liue in concord together a thing both godly and profitable as Dauid singeth Ecce quam bonum c. for the house is not desolate nor the kingdome confounded where loue and concord dwelleth and raigneth It is good for birds of one flight to flye together chickens of one hen to couch together shéepe of one fold to flock together strings of one instrument to sound in harmonie together members of one bodie to ioyne together and Christians of one calling to loue together as sonnes of one father brethren of one Christ and Saints of one God This is expressely commaunded by Christ this is the badge or recognizance whereby we be knowne and heereby we be assured of our translation frō death to life as S. Iohn saith And the Apostles speaking heereof lay oftentimes our Sauiour for a patterne before vs who commaunded his Disciples to loue together as he had loued them that was as one noteth Veraciter sine simulatione prudenter sine corruptione temperanter sub Dei dilectione generaliter sine exceptione That is without simulation truly without corruption wisely vnder the loue of God temperately without exception generally Heere is not taught the loue of Cayne to Abel of Saul to Dauid of Iudas to Christ but heere is the loue of Dauid to Ionathas of Ruth to Naomi of Paul to Barnabas of Christ to Iohn Againe heere is taught to loue not the errors but the vertues of our brethren to hate the sinne with loue of the person to loue not for wealth nor fauour nor strength but for that he is thy brother a Christian Yet so as this loue must not exceede the loue of our God whome aboue all things we must loue that in regard of that we must euen forsake all other things which may hinder vs from the same For whosoeuer loueth either father or mother wife or children yea or his owne life more then me saith Christ is not worthy of me heerein then is temperance learned Let vs loue hartely but yet in the feare of God and vnder his loue yet so reuerently as we may honor God in our loue Lastly we are taught by this rule to loue generally I say not all men alike for although God in mercie maketh his sunne to shine aswell on the euill as on the good and so they féele as it were the beames of Gods loue whereof they be most vnworthy yet hath he euer had an especiall loue to his own children The houshold of faith must be preferred before the worldlings as Iacob before Esau Isaac before Ismael Abel before Cayne Dauid before Saule Salomon besore Absolon Iohn before Iudas but I speake heere only of the brethren This rule is enioined to the flock vnder one shepheard to loue and embrace of what nation kinred toong or sexe soeuer they be Thus let vs loue without exception so shall we yeeld and obey as good childrē to our heauenly father so shall we shew our selues his schollers so shall we assure election to our selues so shall we be strong in our selues so shall we withstand our enemies on euery side and shine as lights in the middest of a crooked generation and thus haue we seene the entertainement of Lot in Sodom Now are we to consider how that this good man 5 The deliuerie of Lot notwithstāding the hatred of his Citizens obteined the loue and mercy of the Lord through whom not only himself was wonderfully deliuered from destruction bu also his aduersaries for a time fared the better for his presence P. Mart. in Gen. 19. It may be that now the prayer of Abraham had his effect in this that God destroyeth not Lot with Sodom For it is said that God remembring Abraham and therein his prayer tooke Lot out of the middest of the ouerthrowe Heereof it was that God was mercifull vnto him and therefore sent his Angell to deliuer him yea and when he delayed the Angell did euen perforce constraine him to flie But so much the rather in that Lot was also a righteous man whereof Dauid argueth no doubt among the semblable examples I neuer sawe the righteous forsaken And why Gen. 18. Gen. 18. should not the Iudge of all the world do according vnto right and who is righteous euen Lot in that by his faith he obteined mercie and therefore he is saued though by nature sinfull yet by the mercie of the Lord made righteous But frō what other example might Dauid gather this assurance was not Noah saued from perishing by water with his family when all the world was ouerwhelmed was not Abraham and Sara preserued in a strange land was not Isaac wonderfully preserued by the Angell when his father held vp the knife to haue killed him was not Iacob 〈…〉 Lords prouidence heere is his fault fall such is mans wisedome and therevnto it tendeth a note of disgrace in so godly a mā But God is yet mercifull vnto Lot yea and spareth for a time Sodom through him And heere obserue that whereas the Lord stayed the wrath of his rod from his enemies till time that Lot was gone out of Sodom least happely the righteous had
euill Lot perisheth not among the wicked but Lots wife being wicked And although his two daughters for his comfort in his great sorowe are with him brought foorth from Sodom yet may not they boast of their merites but rather stand in awe anâ— sinne no more Neither can it profite any man that his father mother wife brother or sister are godly and accepted with the Lord Ezek. 18. except that himselfe do immitate and resemble them truely in godlinesse Therefore Lots wife being wicked escapeth not with the iust man but perisheth But what plague ouertooke this vngodlie woman The manner of her plague A plague of bodie and torment of soule But leauing her soule to the secrete iudgements of God among the sinfull Sodomites with whom she perished we finde it mentioned in the Scripture Gen. 8. That she was turned into a pillar of Salt standing as a monument to the posterities Inasmuch as she was a chaungeling she was chaunged she turned about and she is turned A sodayne chaunge and straunge Metamorphosis not faigned by the Poets but wrought in deede by the power of God testified by his holie Spirite wrote in a booke by Moses his seruant and remembred by our Lord Christ for our instruction The Poets faigne transformations of shapes some into birdes some into beastes some into trées some into stones but a more true Metamorphosis we haue testified in the Prophesie of Daniel of Nabucadnezzar the Monarke of the earth who became as a beast of a brutish and sauage minde Yet here a more maruailous transformation A righteous mans wife is turned into a pillar of Salt Her minde was not only monstrous in her life but her bodie also a note of inconstancie and iniquitie in her death I knowe that some of the Hebrewes haue giuen this Interpretation Pet. Mar. in Gen. Et fuit cumulus vel statua salis And there was an heape or pillar of Salt not of Lots wife but of the earth which she sawe behind hâ—â— when she looked backe to Sodom She did see say they the earth or the land and it was an heape of Salt by reason of the burning but this Interpretation is ouerthrowne by these reasons First the daughters of Lot would not haue vrged seede of their father Sap. 10.7 had their mother been then liuing Secondlie the Wise man sayth of her for the remembrance of the vnfaithfull Soule there standeth a pillar of Salt Thirdly Iosephus witnesseth that he sawe such a pillar of Salt Fourthly S. Augustine is of the opinion that such a thing was done in deed that is in Salem versam esse vxorem Lothâ— Lots wife was chaunged into a pillar of Salte Lastly Christ himselfe noteth in her a straunge punishment when talking of the Iewes Apostasie and latter destruction he sayth Remember Lots wife So we gather that this is to be vnderstood of the woman her selfe and therefore as wee receiue it doth Munster translate Et facta est statua Salis She was made a Salt stone or pillar She is turned into a pillar or stone A stone to note the hardnesse of her heart which the true prophesie of the Angels and the words of her husband could not mollifie A stone to note her coldnesse in the true Religion wherein zeale is required and heat of Gods grace A stone to note the nature of such as like stones will rather resist the drops of rayne than receiue moysture as the obstinate and stubborne hearts accustome to do A stone to note her barrayne breast and vnfruitfull faith A stone not of the corner but cast aside and set alone though not in Ierico yet not in Ierusalem but betweene them both not in Egypt nor yet in Canaan but in the wildernesse where many haue perished for want of faithfull continuance She halteth betweene both And therefore is she loathed of the Lord and abandoned of good men She standeth as a pillar not for any goodnesse in her selfe but to note her vngodlinesse foolishnesse and plague She is famed but yet with diffame as Horostratus who to get him a name set the temple of Diana on fire She was respited a while for her husbands sake but now is she plagued for her owne sinnes Sodom nothing helpeth her for it cannot helpe it self Her glorie is turned into shame by her returne which she gayned before by her comming foorth She desperatly falleth headlong into misfortunes and might if God would haue incurred the plagues of Kain for his murther of Saule for his disobedience of Nabal for his foolishnesse of Iezebel for her sorceries of Athaliah for her treacheries of Antiochus for his blasphemies but yet she hath another kinde of plague for she is turned into a pillar of Salt Salt signifieth sometimes discretion Why she is turned into Salt Col. 4. the word of God Doctrine And Salt is good if it want not sauour And the Apostle would that our Doctrine bee so seasoned Plinie Plin. lib. 31. cap. 2. vseth a Metaphor taken from the vse of Salt In all meates it is vsed in steede of a Sawce to eschew greedinesse and surfeyte Neither can a man well liue without Salt So necessarie an element is it Such are the ornaments of mans life And it is commaunded in the lawe that euery Sacrifice shall be seasoned with Salt to note that no Sacrifice can please God Leuit. 2. but that which is done with discretion And therefore it is charged Ne auferes Sal faederis dei tui de Sacrificio tuo Thou shalt alwaies vse Salt in euery gift which thou shalt offer vnto mee by reason of the Couenant which I haue made with thee And for the doctrine of truth the Apostles be called Sal terrae The Salt of the earth for as Salt is bitter to the taste and fretteth away the corruptions of the flesh so is the truth vnto sinfull man Howbeit this miserable woman is by that nothing the better inasmuch as that which is now in her serueth wholie to the vse of other and not of her selfe She is like in this to the heart of a poysoned man which as some say will not burne but waxe hard in the fire as a stone and will become a soueraigne medicin for others against poison She standeth therefore a piller of Salt for a document vnto others which by her example flying the like punishment are the happier Besides that she is salt in another sense for salt doth not only note discretion wisedome doctrine and such but also it signifieth barraines for euery place of the earth where salt is found saith Pliny Plin. li. 31. cap. 7. is barraine and apt to no fruite Therefore Abimelech as we reade in the ninth Chapter of the booke of the Iudges Iudg. 9. sowed salt in Sichem And so speaketh Zephenaiah Zeph. 〈◊〉 As I liue sayth the Lord of hoastes the God of Israel surely Moab shall be as Sodom and the children of Ammon as Gomorah euen the breeding of Nettles and Salt pits and a perpetuall desolation And such a place doth Isaiah Isai 34.13 describe in his 34. Chapter speaking of the destruction of the Sinagogue a worthie figure whereof appeareth in this woman he that readeth it let him vnderstand it And thus haue we séene the punishment and plague of Lots vnfaithfull and so vnequall yokefellow Oh remember this ye that forget God O kisse the Sonne Psal 50. Psal 2. least he be angrie and so ye perish from the right way if his wrath be kindled against you euen but a little Oh put away displeasure out of your hearts Eccl. 12.1 and remoue evill from your bodyes in season for childhood and youth is but vanitie Let vs consider to what ende we haue our mindes and memories giuen vs let vs with thankefulnes remember God and his mercies towards vs let vs thinke of our sinnes and amend our liues with faithfulnes let vs knowe the time of our visitation with watchfulnes let vs beware of those horrible sinnes noted in Lots wife and eschue the danger of her punishment with godlie carefulnes Let the Magistrate continue his calling without wearines the Minister go too and hold on the Plough without loathsomnes the people procéede in their calling without sluggishnes the Citie to fight in faith without faintnes the Countrey to be religious without malitiousnes and the whole land to serue the Lord without fearefulnes Let this perswade Iapheth to dwell in the Tabernacles of Shem let this moue Ioseph to eschue the polluted bed of Potiphar euery chaste Susanna to denie the desire of the vngodlie Elders euery Shiphrah and Puah as they did in Aegypt to feare the Lord and not men Let this stirre vp Mordecai to prouide for the safetie of his people Quéene Hesther to pray for her selfe and her people and euery faithfull Abraham to forsake old Adam and the affections of man Let vs all with that kinglie Prophet David desire to be rather doorekeepers in Gods house then to dwell in the Tabernacles of the vngodly Let vs with Moses rather choose affliction with the people of God in the Wildernes than the pleasures of Sinne in Aegypt Let vs desire rather Hierusalem than Ierico and Canaan before Babylon Let vs flye from Sodom and Gomorah with iust Lot and not returne againe with Lots wife Psal 1. Let vs procéede from vertue to vertue and be fruitfull in the same Let vs set God euer before our faces as our Sauiour Christ teacheth vs and let vs with S. Paul fight a good fight keepe on the good course continue to the end constantlie without fainting expecting faithfully that eternall Crowne of glorie which all such as by the bloud of Christ the immaculate Lamb haue bin Victors shall be crowned with in his euerlasting Kingdome This grace and blessednes the Almightie graunt vnto vs for Iesus Christ his sake to whome with the holie Ghost three persons and one most mightie and eternall God be ascribed all honor might maiestie and dominion now and for euermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
her wise lesson to her yong Lemuel Rom. 12. Prou. 31. And Tobiah to his sonne S. Paul chargeth the Romaines and others to giue chéerefully to the poore 2 Cor. 9.7 to do good and forget not to distribute to remember the prisoners and the poore Saints Heb. 13. Gal. 2.9 1. Cor. 16.1 Ro. 15.26 Act. 10. and for such he himselfe caused diuers collections to be made and thereto laboured with his hands He commended them much of Macedonia and Achaia for the same thing The noble Nehemiah mindfull of his poore bréethren did neither craue that wages he should haue exacted nor suffered any man else to oppresse them But alas there is a commoÌ„ cry of the poore in euery place whose faces be grinded with the extortions of the wealthie and this pitie haue they found Am I sayeth Cayne the keeper of my brother is his ouersight or protection committed to me am I bound to reléeue him These persons be not of the mind of Christ which saith Weepe not Widowe but of the mind that Diues that rich man was who could rather permit poore Lazarus to cry and dye at his gate without compassion But heare that terrible sentence against such vnpitifull people Math. 25. When I was hungrie yee fed mee not when I was thirsty ye gaue me no drinke therefore depart from me ye cursed Vnto this dutie belongeth that not to forget to deliuer the oppressed froÌ„ the hand of his oppressor And that also to be gratefull thankefull to our bréethren that haue both laboured for vs and comforted vs with their charities whether they be poore or rich This thing not onely the verie Heathens haue taught by painting foorth their three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Graces but also the verie brute beasts birds as the Elephant the Storke yea the earth insensible which yéeldeth to her tiller a double reward But alas among vs that be Christians we oftentimes find this verified No man remembreth the poore man Eccles. 5.14.15 that by his wisâ—dome deliuereth the Citie from the great King Pharaohs Butler hath quite forgotten Ioseph though he earnestly requested him to remember him to the King Gen. 40. verse 14. yea the vnthankefull Sichemites haue not onely quite forgotten the goodnes of Gedeon towards them Iudg. 9.18 but are likewise consent together with Abimelech to rise vp against him and his house Thus Ioas remembred the goodnes of Iehoida the Priest which had bin his only stay and preseruation in rising vp against Zacharias his sonne and killing him 2. Chr. 24.20.21.22 It is great vnkindnes not to requite a benefite receiued so it is to forget or not to acknowledge it but oh most horrible is that vnkindnes which recounteth good things with euill things from this kind of obliuion the Lord deliuer vs and a true mindfulnes of our bréethren we beséech him to giue vs and heerevnto may we be the better induced by the remembrance of our owne selues This is the third thing which we are willed héere to remember Remember our selues To know our selues is a profitable perswasion to the knowledge of God imitating of Christ in our duties Heere might we be put in mind of our estate and condition in this land which to remember is most profitable that being admonished by others examples we may after Pauls caueat take heed we fall not although we thinke we stand 1. Cor. 10. And let it be remembred that as the fiue talents gained fiue other so is it expected that our great aboundance of Gods blessings should yéeld semblable thankefulnes the want whereof bringeth dread and fearefulnes by the consideration of the vnprofitable seruant the disobedient sonne the barraine fig trée and vnfruitefull Vine and I pray God that in this our time of peace we do remember not only of whome we receiue it but also what belongeth to the same I ayme only to that which I should with many more words expresse But more particularly let euery man looke into his owne estate and condition as deriued from the common condition of all men as fold and subdued to sinne and thereby to infirmities miseries and death To this point the Apostle bringeth all meÌ„ when he saith All men haue sinned and héereof tooke that generall calamitie his originall Thou art dust sayth God to Adam after his transgression and into dust thou shalt returne againe This is particular to euerie man and this is generall to all men Heereof is man called mortall flesh grasse vaniâ—â—e a vapour a lyer a corrupt feede the child of inconstancie and dust Let men remember this what man is that they may not waxe proude A man doth seldom remember himselfe being but dust and ashes But alas this is so hard a thing for them as nothing is harder to perswade them selues what they be what their life is And therefore whiles they note the condition of their tenures whether they hold their land in fee simple fee tayle terme of life or yéeres and accompt when their leases may expire they neuer remember the condition of their owne liues how good or euill they bee they note not how they drawe to ende and thinke not of death which lingreth not This was that notable and wise saying which Symonides Simonides who as Cicero reporteth first found out the arte of Memorie vttered before Pausanias the Lacedemonian King at his banquet being willed by the King to speake something excellent and of importance Remember thou art a man saith he The King hearing it tooke it scornefully at the first But afterward being shut vp in prison and in miserie where also he dyed with famine he called to minde that word of Symonides with great sorrowe saying The words were in deede of great importance but I through mad pride esteemed them nothing The like in a maner read we of rich Croesus who in prosperitie forgat himselfe and what Solon had taught him till time that Cyrus brought him to recognize his estate and miserie with imminent execution of death But Philippe of Macedonia did more wisely prouide for his memorie when a boy cryed to him euery day Philippe Remember thou art but a man And this is common to euery one he is a man then mortall then subiect to miseries then of short life and continuance This is the effect of Iobs description of man He hath but a short time to liue Iob Man is a Pilgrim yet replete with many miseries he commeth vp as a flower from the earth he florisheth a little while vpon the earth he is cut downe and withereth in the earth Which also Isaiah in his 40. Chapter Isa 40. â— Ia. 1.11 1. P. 1 1â— S. Iames in his first Chapter and Sainct Peter in the first Chapter of his former Epistle do effectuallie applie Man commeth from a sinfull wombe liueth in a wretched place goeth to a ghastfull gulfe Remember this Olde father Iacob was most mindfull of this which
he also taught to King Pharao before whom Ioseph his sonne presented him How old art thou sayd Pharao to him he answered the whole time of my pilgrimage is an hundred and thirtie yeeres fewe and euill haue the daies of my life been He is a pilgrime A similitude neere one in effect with that of Iob likening man to a flower and with that of the Lord calling man dust For as the flower is oppressed with many annoyes in heate and cold and of short time and as the dust is now moyst on the grouÌ„d then drie flying in the winde without certeyntie or constanines So is the pilgrime a straunger from home looking to his place of rest and euer trauayleth till he come thether oppressed each while with many great daungers and miseries Hebr. 11.10.13 The fathers sayth the Apostle all dyed confessed themselues to be strangers and pilgrimes on the earth and that they sought for a Citie hauing a foundation whose builder maker is God Some say that this pilgrimage of man is set forth by the example of Hagar the handmayd of Sara Gen. 16.4 who flying from Abrahams house wandred in the wildernesse and was councelled by the Angell to returne agayne to her Mistris But Dauid truely confesseth 1. Pet. 2.11 I am a straunger and pilgrime with thee as all my fathers were And so may we say euery one of vs. Therefore let vs abstaine from fleshly lustes therefore let vs walke and not tarie Let vs not choose the lustes of sinne that hinder vs proceede wee towards Ierusalem that holy Citie and euer recognize our condition and duetie of life Here agayne wee be warned to looke backe to our former time what wee haue been that wee haue been vile sinners offenders agaynst God transgressors of his law straungers from the commonweale of Israell and slaues in Aegipt vnder the tyrannie of our spirituall Pharao Wee are also admonished to looke before vs both on things present and also to come If we be the children of God brought into his merneâ—ous light by Iesus Christ from bondage into freedome from sinne into righteousnesse from the power of the deuill to the grace of God let vs bee glad and reioyce in the Lord with continuall thankfulnesse If yet any be in ignorance in blindnesse in sinne in stubbornnes of heart and thereby contemne the Gospell let him feare tremble quake stand in awe of Gods iudgements but yet not forget a timely and fruitfull Repentance Neuer to bee merie nor sing nor leaue of to pray aske and craue pardon vntill a mercifull deliuerance as that birde which being ensnared neuer leaueth crying vntill he dye or bee deliuered And hauing future things before our eyes as markes whereto men shoote forget not but remember daylie and hourelie O thou mortall man that Mors non tardabit Death commeth on without tariyng Death hasteneth on thee respecting not any ornament or treasure either of bodie or minde For be thou neuer so fayre and well fauoured yet with fayre Absolon must thou dye though happely not in that sort and in the kingdome of death there is no difference betweene Nireus and Thersites Nireus Thersites of whom the Poets feigne the one to be the fayrest the other to be the most deformed of all them that came to Priamus pallace or Troy and that they striuing in hell after death who should bee preferred verdit was giuen Menippus being the Iudge that there was no difference betweene them Herevnto also commeth as well Diues as poore Lazarus aswell wise Salomon as foolish Nabal But thou braggest of thy parents Nobilitie and then art of gentle blood c. What of that Can these things deliuer thee No truely But hearken what I heare one say Te quide nobili generositate tuorum parentum tumescis superbia interrogo c. I demaund of thée saith hée which art puft vp in pride by meanes of thy noble Parentage whether those thy parents bee either dead or liuing If they be liuing knowe this it will not bee long ere they will dye for death commeth on them with speede If they bee dead then hearken what S. Augustine sayth Aug. de ver Inocen ca. vlt. Respice eorum sepulchra aliorum pauperum vide quis dominus quis pauper discerne si poteris vinctum à Rege fortem à debili pulchrum à deformi c. Behold their Sepulchres and the graues also of poore men and see who is the Lord who is the poore man discerne if thou be able betweene the King and the prisoner the strong man and the feeble the beautifull and the vglie Looke vppon their sepulchres and I suppose thou mayst not finde any great difference there betwene the rich man and the begger except peraduenture in this that in the rich mans graue thou maist finde a greater sauour of corruption than in the poore mans pit for that he was fed more delicately in his life than the poore man De. van seculi The same Augustine sayth againe in a certayne Sermon Considera c. Marke well the groanes of them that haue lately beene your companions what they haue béen what they now be and how vainlie their wealth serued to their profite Lo there is nothing of them remayning to bée seene but ashes which if they could now speake vnto you would vtter these words O ye vaine men to what ende doe ye so ouerlade your liues with vices sinnes Looke vpon our bones and thereby bee ashamed of your insatiable couetousnes Quod vos estis nos fuimus quodnas fumus vos eritis What you bee now haue we been and what now we bee shall you be hereafter O ye fooles remember that in one night Luke 12. that great foole mentioned in the Gospell had his soule rapt from him vncerteyne of his heyre O man remember what betided that glorious Rich man which was clothed in purple Luke 16. death taketh holde vpon and is throwne downe into torments notwithstanding the solemnitie of his funeralles Hug 〈◊〉 de â—â—ma Dic mihi sayth another vbi sunt amatores seculi qui tam magni fuerunt Dic quid eis profuit inanis gloria breuis latitia mundi potentia Tell me where be now the friends of this worlde become which haue been of such estimation Shewe me what their vaine glorie their short gladnesse their worldly pompe their fleshly pleasures their false riches profited them What is become of their laughter of their sport of their boasting Here see wee the corps giuen to the wormes and peraduenture their soules appoynted to perpetuall torments in another place Baruch also to draw men to the consideration of the power of God vpon the proude Potentates of the earth and to the mindfulnes of mans condition sayth Baruch 3.16.17.19 Where are the Princes of the heathen and such as ruled the beastes vpon earth They that had their pastime with the foules of the heauen that hoorded