for the seruants of God hauing a little mortified themselues through the grace of God they are come to this point that all they can doe is too little for the seruice of God but are desirous still to serue him more better still to bring more and more knowledge more faith and more repentance and more loue and more zeale and more holines and more courage and more good workes to the glorifying of their heauenly father So free hearted are the true children of God whome the sonne of God hath made free indeede that they thinke they can neuer doe enough like the free hearted Iewes which still brought either golde or siluer or silke or haire or one thing or another to the building of the tabernacle and as they left not bringing till they were stayed by proclamation So in building the spirituall tabernacle of the Lorde the children of God leaue not comming and going to the â—â—ercises of religion preaching and reading and hearing and meditating and practising till they bee stayed by death for proclamations and lawes and statutes haue been made but all that could not staye them nay it hath made them more diligent and painefull like the Pismire because they perceiued winter to approach yea they doe also encourage their owne soules and their brethren with them saying as Eliaâ— said to Achab Get thee vp eate and drinke for there is a sound of much raine so say they one to another get thee vp reade and studie preach and praye and lose no time for there is a sounde of much trouble and all their feare is that they shall be stopped and stayed by the waie when troubles arise as Eliah feared least he and Achab should bee stayed by the raine They can scarcely haue any rest in their hearts but are still panting with Dauid for breath like the Harte in continuall chase They thinke they haue done nothing they can see nothing but their sinnes and wickednes their rebellious motions and corrupt cogitations of their own false hearts doe still appeare vnto them and afright them they suspect all their dooings like Iob that holy man who feared all his waies And when they haue done the best they can they still condemne themselues for vnprofitable seruants still crying out to their soules as Christ saide to the young man that was so forward in the Gospell yet one thing is wanting so they say yet my soule either for the matter or for the manner something is wanting It is not then with the godly christian as it is with the superstitious Papists which thinke they may serue God enough by their owne deuises and stintes of mattens their euen songes and their Orisons and their Kyrileysons and their Masses and their Ladies psalters and their Iesus psalters and their often belabouring the name of Iesus and their pattering of beades besides their pipings and singing and perfuming and aboundance of draffe more to fil vp the tubbe withall that let the hogges come home neuer so hungry yet there is meate enough for them and some to spare for their friendes that will giue any thing for it which they cal works of supererogation Now when their tâ—skes are done all must be set vpon the scoâ—â— and the Lorde must bee beholding to them for their deuotions and Heauen they must haue of dutie not of fauour like the meritmongers of Ierusalem who going to Christ in the behalfe of the Centurions seruant that laye sicke tolde him that hee had deserued to be healed at his hands because the Centurion had bâ—ilded them a sinagogue And not much vnlike is the seruice of Atheists and Protestants at large liuing vnder the Gospell though they defie poperie with open mouth and wide throates yet they are too popish in this poynt for doe they not think that God is well serued of them if they goe to Church when 〈◊〉 comes and heare a few cold prayers read and after dinner spend the time at Cardes or Tables or Bowles or Church alings or in one â—â—nitie or other but if they haue been at Church in the forenoone though it were but to sleepe at the sermon the Lord is much beholding to them But to come at the beginning and continue waking attentiue to the ending both forenoone and afternoone that they thinke may serue for a great while but to haue preaching euery Sabboth day and in the weeke too that is counted an vnreasonable seruing of God But the godly thinke they haue neuer enough of the seruice of God and his worship and for this cause haue they desired to liuâ— stil not for feare of death which indeede is a vantage vnto them but for that they haue not sâ—â—ued God enough and in the graue they caâ—not praise his name So Dauid desired to liue still that he might declare the workes of the Lord. And in the 119. Psal. he saith Let my soule liâ—â— it shall praise thee This he craued because he had not praised God enough And vpon this Paul discussed this question in his heart For my selfe sayth hee it is better to dye but for 〈◊〉 meaning the Church it is better that I liue still to shewe that if we haue any desire to liue longer it must be that the Church of God may bee the better for vs for the godly are of that minde that they cannot doe enough for the good of the Church of God They are like Abraham who when 〈◊〉 began to speake with God would haue still one question more And like the Disciples who when they heard Christ commend the bread of life said Lord euermore giue â—s of this bread Now if this be the affection of the godlie all too little then what shal we say to the wicked which couÌ„t all too much that is giuen to God like Iâ—das that grudged at the cost that was bestowed vpon Christ couÌ„ting is more then needed But this was because Iâ—das had the bagge and was a theefe to Christ and so the wicked haue the bags and would fill their bags with the spoyles of Christ and his Church They say they haue heard a sermon once in a yere what so many say they heare one and follow that well c. This is the voyce of a wicked heart that knoweth not what he oweth to God If he knewe that he oweth him all his life he would not speake in that sort Concerning the things of the world they play the Horseleach that lye sucking still and neuer cryeth ho. And they are of Achabs humor when he had a kingdome yet he wanted a vineyard and a little was still wanting So wordling professors of the Gospell when they haue much and that which they desired yet they must haue a little more another house or another lease or another Benefice but as for the Lords part he shal haue the offall or refuse of their crooked old age when they can serue the diuell no longer but then the Lord will
now a breaking downe of the wall a plucking vp of the hedge and a laying waste of the vine in England to be thought vpon O sluggard if not to be looked for Hath not the Lord tolde vs of his purpose and determination herein againe and againe And are we not rather worse then better for all that Now if these things come to passe wee our selues shall bee iudges whether the Lord hath done vs any wrong or no. Now consider further with thy selfe O sluggard what priueledge hath England more then Israel had How much is the Lord beholding to vs more then to them surely neither to them nor to vs nor to any was euer the Lord beholding for if a man be righteous he is righteous for himself saith Iob. But what promise or warrant haue wee more then they had or any Church from the beginning of the world Hath there not been in nature a continuall intercourse and change of winter and sommer of night and of daye of fayre weather and of â—owle wether of colde and of heate of the spring and the fall And hast thou not obserued the like in the state of grace Surely if thou haddest not closed vp thy eyes of purpose O thou sluggard thou couldest not châ—se but see the Lordes worke therein Well yet thou canst not denye but that there haue beene many alterations and sundry changes in the worlde and thy selfe sometime betweene waking and sleeping but without any feeling wilt sitte and tell of them and what thou hast seene in thy time which shall bee sufficient to condemne thee for it is more then a dreame that thou speakest of But if thou wilt now besides thy owne drousie experience a little listen vnto the word of God and praye vnto God that hee may open thy eyes thou shalt see that which yet thou diddest neuer so much as dreame of like the seruant of Elisha which sawe 〈◊〉 mountaines couered with heauenly souldiers when the Lord opened his eyes which before hee sawe not Marke it well I saye and thou shalt see both how often the Lorde hath turned and as it were wheeled about his Church and the cause thereof to be still the Churches iniquitie And thou shalt see if not confesse that the continuall starting of men from GOD hath broken the course of his grace which otherwise had been continualâ—â— The truth whereof may appeare almost from the beginning of the world For first when the true worship of God was in the cursed of spring of Caine almost vtterly decayed 〈◊〉 Lord restored it againe in the dayes of Seth and his sonne Enos that it might thriue and florish in the world Now it was summer time with them but how long did it last Surely not long for scarce eight generations were passed when all the posteritie of them whom God had separated for his owne children did mingle themselues with the sonnes and daughters of men at their pleasure without the feare of GOD throwing themselues in such wise into all manner of wickednes that hauing defiled themselues and the whole world with their abhominations the Lorde brought a floud vppon them to destroye them all that they which had drowned themselues in sinne might bee also drowned in water and so they were twise drowned and now was winter come When the Church was brought to eyght persons it seemed then so purged that the little seede which remained should of it selfe bring forth nothing but pure holines and yet anon after it diminished almost by the fourth parte Afterwarde the Lorde renewed his couenant with Abraham and his seede for whome hee wrought many wonderfull thinges for first with a mightie hand and stretched out arme hee brought them out of Aegypt then hee led them through the red sea then hee fed them with breade from heauen then hee destroyed many Kinges for their sakes and made their very name famous and fearâ—full full whatsoeuer it came and thus they weâ—â— going towards the land of promise now 〈◊〉 would not of such happie beginnings 〈◊〉 iudged that there should haue ensued a coâ—â—â— nuance of a happie state Notwithstanding the very same people in whose deliuerancâ— the Lord had shewed so manifest a proofe 〈◊〉 his power and mercie did not cease continâ—ally to prouoke the Lord with their impatiâ—â—â— murmurings and vnkinde rebellions vntill by fearefull and horrible iudgements they were all destroyed in the wildernes At length the children of them tooke possession of the saidâ— land but yet such a possession as well neere in 600. yeares after had no stabilitie because they themselues through their owne falsenes and inconstancie did continually trouble it and still by shaking off the yoke of God they procured new mischiefes to theÌ„selues Moses had tolde them before how it would come to passe that when they were fatte and full they would lift vp the heele and forget the Lord And what dooth the storie of the Iudges rehearse but continuall backslidings When 〈◊〉 kingdome of Dauid was erected there seemed a more certaine and grounded state of a church to haue bin established for a long continuance But that lamentable slaughter of the pestileÌ„ce which for three daies space raged most moâ—sterously in the worlde did greatly abate 〈◊〉 felicitie When Salomon came to the Crowne summer came againe to the Church for God gaue him great peace on euery side and in his rest he builded the Temple of the Lord in Ierusalem But by and by after the death of Salomon the bodie of the realme was diuided and the torne members ceased not afterward to bite one another And both the kingdomes I meane of Israel and Iudah were miserably turmoyled by forraine warres Shall wee say that this came vnto them by fortune and chaunce Nay rather they themselues through their sins enforced hastened the vengeance of God for euen when they seemed most innocent namely while Dauid goeth through with nuÌ„bring of them because it was the peculiar fault of one man yet the holie storie sayth plainlie that God was wroth with them all At length followed that great euersion little differing from vtter destruction when al the whole nation was led captiue to Babilon but after 70. yeres they were restored home againe which ioyfull returne was vnto them another birth Notwithstanding so soone as they were returned home straight waies forgetting so great a benefite they degenerated againe into sundrie kinds of naughtines Some defiled themselues with heathen mariages some defrauded the Lord of his tenths and first fruites othersome neglecting the building of the Temple were whollie occupied in making of braue houses and bestowed excessiue cost thereon whiâ—â—â—oule vnthankfulnes of theirs was such as euerie man must confesse the Sluggard and all that it ought not to escape vnpunished Neither did it escape for after that the Lorde brought them in subiection to the Romanes who burned their Temple and made hauockâ— of all When Christ the Prince of
should not thinke it a matter of libertie God hath commanded vs to redeeme the time that is to raunsome the time that we haue lost with some losse of pleasure and profite and ease that wee might not alwaies be behind hand like bankeroupts in religion But we sell away the time and trueth and al in stead of redeeming it And is not this worse prophanenes then that of Esaw for he sold his birthright for hunger wee sell away ours for a winke of sleepe or a game at bowles or cards or tables or any thing els Nay wee are more base-minded then Iudas for he would not sell Christ vnder 30. pence wee are content to let him go for 30. halfepence or three halfepence or a peniworth of pleasure or profite We are commanded to preach in season and out of season and yet some thinke they are not bound to heare so often but thinke that wee ought to wait and attend their leisure whereas indeed if we come at any time they should leaue all and come and heare in season out of season as they account it The Israelites were commended for gathering Manna in the morning because if they tarried till the sunne was vp it did melt If the sunne be vp once I meane if hot persecution come that wee can not nor dare not goe to heare the Word and will not heare it now while wee may in the coole of the day shall not the Pismire stand vp in iudgement against vs condemne vs Our Sauiour Christ sayd I must worke the works of him that sent me while it is day the night commeth when no man can worke Then it were best for vs to heare the word of God while it is day for we haue more neede then he had that is while wee haue peace for the night commeth it is to be feared when no mqÌ„ can heare and as the night succeedâ—th the day so persecution commonly succeedeth peace to scoâ—re off the ruft that men gather in time of peace Some vse this as a reason to hinder reformation and going forward in religion for say they the time may come when we shall be called to account for putting downe Images for desacing idolatrie and superstition and for going to sermons c. The feare of these men that doe thus reason is like the hope of Esaw if it bee not the very same for Esaw sayd The daies of mourning for my father Isaac will coâ—â— shortly and then I will kill my brother Iacob So say they the daies of mourning for Queene Elizabeth will come one day and then we may be called to an account for al the idolatrie that we haue defaced and for all the profession that wee haue made of the Gospell But as Iacob needed not feare Esaw so long as his father Isaac liued so thankes be to God wee neede not feare the threatnings of such ill affected men so long as our mother Elizabeth raigneth The Lord prolong her daies as the daies of heauen if it be his blessed will to the vtter rooting out of all idolatriâ— and impietie and to the further aduancement of his Gospel And happie are we that haue such golden opportunitie As Salomon therfore builded the Temple in his rest so God giue vs grace to build his Church in our peace Our Sauiour the Lord Iesus did not teach vs to reason so Yet if he had been of worldlings mindes he would haue sayd The night coâ—â—â—th when no man can workâ— yea the night commeth when I shall answere that which I haue done therefore it is best to let all aâ—â—ne saue one But he frameth his argument cleane contrarie I must doe the workes of him that sâ—â—t me while it is day for the night commeth when no man can works And if these daies should alter what then Yet then shall wee hauâ— comfort in the obedience of our faith And a good conscience sayth Salomon in the daies of affliction is a continuall feast Therefore in these matters let vs bee resolute with Hâ—ster who knowing the goodnes of her cause sayd If I pâ—rish I perish so say we If I lose I lose if I answere I answere I must looke to lose more then this and to answere for more then this but I shall lose nothing by it in the end Therefore now while wee may let vs bee gathering store of knowledge and comfort or els the Pismire shall condemne vs For she 〈…〉 goâ—ernor nor ruler gathereth her 〈◊〉 c. Wee haue both guides c. God make vs wise to take the benefit of them whilâ— we haue them Iosâ—ph being warned before hand of a dearth that should come vpon the land of Egypt made prouision before the dearth came so would we doe also to saue our bodies but the soule which is the most precious thing yea the Ladie and mistris of the bodie as though she were dead and liued not in vs is not regarded no mâ—n makes any prouisioÌ„ for her although the Prophet Amos hath told vs that we must look â—or a famme and that of the word of the Lord in so much as men shall goe from sea to sea that is from one part of the world to another and shall not finde it Ioseph prouiâ—â—â—g in time of plentie had to serue his turne and to comfort many moe withal in time of scarcitie and what did Ioseph lose by that So if we prouide foode for our soules now in time of plentie we shall haue comfort in store both for our selues and many others when scarcitie come or when persecution come or when temptations come or when olde age come or wheâ— sicknes come or when death come or when al come and what shall we lose by that 〈◊〉 sayd The word of God was his comfort in his afflâ—ction or els he had perished So let vs say for we may bee sure of it if the word of God bee not our comfort when affliction come or wheÌ„ sicknes or death or persecution come we â—hal perish we shall despayre and goe to hell And how shall it bee our comfort then if we prouide not store of it now while we may Therefore let vs prouide and gather and lay vp now as much as we can all will be little enough if not too little for as there is a time of 〈◊〉 so there will be a time of spending and we cannot gather so much doe what wee caâ— as we shall spend But seeing as wee are now come to 〈◊〉 with the spiritual Sluggard who hath as much neede to bee to wsed as any other that he may be awakened indeed we will take this coursâ— first I wil shew what must be gathered for the soule secondly when it is to be gathered But what is it that wee must gather in summer which cannot be had in winter The Pismire telleth vs it is meate or food that is matter of nourishment for the 〈◊〉 to feed vpoâ— and to preseâ—ue
and kingdomes Oh but God will neuer suffer them to preuaile so farre against vs say some they are most wicked Idolaters and wee professe his Gospell c. As if the Lord were more bound to vs then to them or as though it were for our goodnes sake that the Lord had preserued vs hetherto and not for his owne name sake because it was his pleasure to make vs his 〈◊〉 Dauid was once of that minde that thâ— Lord had made his hill so strong that it should neuer bee moued but that was Dauids error So we thinke that the Lord hath made our hill so strong that it shall neuer bee moued but that is our error And pride was the mother of it both in Dauid and in vs. But Dauid was moued and his kingdome sorely shaken as strong as he was so we may bee moued and shaken too as strong as we are But seeing as the sluggard hath sealed himselfe a quittance and thereupon hath promised vnto himselfe a continuall peace we will consider a little of these two poynts First whether it be a thing likely or no that after this long and blessed possessioÌ„ of the glorious Gospell of Christ a winter time of trouble may come or not come Secondly if it proue a thing likely how wee may knowe whether it be farre off or nigh at hand And by that time it may be the sluggard will awake I dispute not of Gods power and what he is able to doe for he is almightie nor of his mercie and how he may renew it with vs still for he is infinite in mercie and his mercie is ouer all his workes but what his iustice requireth to bee done which is no way disanulled by his mercie And now the question is what is likely to ensue by all circumstances and probable coniectures in respect of the manifolde and wonderfull blessings which the Lord hath so long heaped vpon our nation with his Gospel and the manifolde vnkindnesses and daily rebellions which his maiestie hath receiued continually at our hands for the same And if his spirite should still striue with man to put our sinnes out of his remembrance or for Noahs sake a while longer to spare the world or for some Lots sake to saue the citie from burning and to draw out the thred of our peace happines yet longer it is no more then his maiestie may doe and can doe if it please him and that it may so please him we doe all most instantly beseech his diuine maiestie for his mercies sake which if he graunt shall bee no lesse wonder then to command the Sunne to stand still and the Moone to goe backe againe as in the daies of Amaleke or to diuide the sea againe as in the daies of Pharaoh or to forbid the fire to burne againe as in the daies of Nabuchadnezzar But this is not likely and therefore it shall be no part of wisedome for vs to presume vpon it Now then let vs come to the poynt and see why it is not likelie We vse to saie that after a great time of heate there will come a cooler and it is so for the most part And as it is in the state of times and seasons so is it also in the state of the Church and therefore it is not vnlikely that after this long time of peace and ease there may come a cooler for so it hath been commonly seene from the beginning and not without cause for if nature should not sometimes be corrected it would in time bee wholly corrupted the standing water that is neuer troubled we knowe by experience doth breede the most filth And if the ayre shoulde still bee calme and neuer bee clensed by the windes by thunder and lightning it would proue infectious the bodie that is not exercised aboundeth most in ill humours and the yron that is not scoured still gathereth rust and the childe that is continually fed and hath whatsoeuer he craueth and cryeth for at last playeth with his meate and casteth it to the dogges and therefore it is necessarie that sometime he should be abridged and pinched And so doth the Lord also by interrupting the peace and ease of his Church purge the ill humours of pride and contempt growing in the bodie of his Church so doth he vse to scoure off the rust of impatience and distrustfulnes which growe vpon our yron hearts with the graces of Gods spirite So doth he by stormes and tempests by thunderings lightnings of troubles and persecutions clense the corrupt ayre of his Church least the good graces of faith and of repentance and of loue and of zeale and of patience and of charitie should through continuall calmenes be infected with infidelitie or impenitencâ—e or hardnes of heart or profanenes or pride or vaineglorie or selfe-loue or coldenes or Apostasie or with one spirituall disease or another and so dooth the Lord vse to pinch and abridge his Church of the foode of his heauenly worde now and then and sometime for a long time when it is loathed and plaied withall and trode vnder foote and all this the Lord dooth in singular wisdome because the worth of benefites is not so well knowne as by the want of them That our hearts and soules are cankred and rustie it is most euident and therefore a scouring is to be thought vpon at the least that there are many ill humours of vnthankfulnes of pride of contempt of crueltie and oppression of swearing and forswearing of whordomes and drunkennes of al kind of profanenes and abominations abounding in the bodie of the Church it is not to be denied And therefore a time of purging and exercise is to be thought vpon That Manna is loathed and the pure preaching of Gods most holy word despised and the faithfull Prophets of the Lord hated and molested for doing the Lords message and the feete of theâ— which bring glad tidings counted most soule which should bee esteemed as most beautifull all this is too visible and palpable and therefore Amos his famine is to be thought vpon if not to be looked for When the Lord had planted a vine in Israel and watered it and hedged it and dressed it hee looked for grapes bâ—â— found none but the wilde grapes of oppression and iniquitie But what then Then hee purposed to take away the hedge thereof to breake downe the wall thereof and to laye it waste that it might be deuoured of wilde beastes but first hee tolde them that hee would deale thâ—â— with them and themselues should bee iudgâ—â— whether hee did them any wrong or no. Thâ—â— the Lord hath done as much for his vineyard in England as euer he did for his vineyard in Israel if not a great deale more no indifferent bodie will denie that the grapes of Englands vine bee as wilde and as sower as euer were the grapes of Israels vine if not much worse the branches themselues can testifie But what then And is not
peace and author of all good things shewed himselfe to the world men might sensiblie haue felt how certaine and well grounded the felicitie of his eternall kingdome is if they would haue suffered him to rest among them but the worlde was neuer shaken with more cruell tempeâ—â— of warre nor neuer drowned in so deep a sinke of manifolde euils But what was the cause Surely when Christ was borne there was singular peace and quietnes euery where Aboâ—â— 40. yeares after his Gospell was spred througâ— diuers costes of the world After it was published farre and neere suddenly things began to be on a turmoyle euery where And whereof came so sudden alteration but that God 〈◊〉 the contempt and refusall of his Gospell waâ— now bent to be reuenged of so great vnthankfulnes and that most iustly For when Kings and their people had despised the peace which God offered them was it not right and reasoâ— that they should bee set together by the eares that one of them might wound another to thâ— death And what can continue in order amongst them who refuse to submit themselues to God I speake not onely of the open enemies which haue wilfully striuen against the wholesome doctrine of godlines but also of them that haue professed themselues Christians For how coldly and disdainfully haue many of them how falsely and dissemblingly like Iudas haue othersome kissed Christ It is not vnknowne that Ierusalem was once the fountaine from whence saluation flowed into the vttermost bounds of the earth but at the comming of Christ it retained scarce a thinne shadowe of the ancient worthines and within a while after it not onely lost that that remained but was vtterly cast downe also and made a waste wildernesse which made the Lord Iesus shed teares when he looked vpon the citie What is the reason that no man trauaileth in seeking out the cause of so monsterous a ruine but that the desperate wickednes of that nation doth openly crye out that the same was the cause thereof Rome was neuer plagued with so manie cruell slaughters in so short a time as it hath beene since the Gospell came thither But what was the cause thereof Open thy eyes sluggard and thou shalt see the cause plaine enough that when God brought the medicine of his Gospel thither as the vttermost remedie against so many deadly diseases of lawles lust wicked partakings and intollerable tyrannie which raigned in that citie they like persons that had sworne their own destruction proudly reiected it and ceased not to fall from worse to worse The very selfe same thing wee may obserue in this our age both in the kingdom of France and elsewhere For when the Church was as it were newe borne againe and had a glorious beginning like the rising of the Sunne it hath been seene soone after to slide downe and carried backe againe And yet before the Lorde layde those fearefull punishments vpon them of ciuill dissentions and of bloudie massacres accompanied with many horrible mischiefes moe the Gospell was seene diuers and sundry waies euery where filthilie abused in so much that the sudden turning vp of things that happened is not so greatly to bee wondered at as Gods long sufferance in bearing with the prodigious wickednes of our time And in England amongst so many thousands as to outward appearaÌ„ce had very gladlie denied the Pope and professed themselues Gospellers how fewe I pray you doe fall to amendment of their vices Nay rather what do the greater part pretend but that when the yoke of superstition was shakeÌ„ off they might more licentiously giue themselues to all carnall libertie And albeit they confesse the doctrine of the Gospell to bee true yet where is there one among many that submitteth his necke vnto the yoke and discipline thereof That Christ shall be abased for their aduancement they are content That he shall be pinched with pouertie and penurie to make them rich they are content That Christ shall bee betrayed for them if not by them too they are also content That Christ shall be whipped for them and imprisoned for them and buffered for them and mocked at for them and crucified for them they are very well content and like it well but that Christ shall be the King of their soules and rule them and ceÌ„sure them and order them by his owne lawes and ordinances they will none of that because that is against our pleasure and against our profite and against our honours and dignities Like the young man in the Gospell that would doe any thing that Christ bad him sauing selling away his goods for the vse of the poore but that he could not abide because he was rich and it was not for his profite Now then what is to be looked for or likely to ensue but a most sharpe punishment answerable to such wicked wilfull contempts And if any thing be to be wondered at here is the wonder that considering our great vnthankfulnes any part of the worke remaineth which God hath begun And to conclude this poynt wee see how the Lord hath tossed and turned his Church from time to time how he hath from the beginning of the worlde both summered it and wintered it eased it and pinched it pardonedâ— it and plagued it for the abuse of his grace and contempt of his wordeâ— wee see the print of his steppes in all plaâ—â—â—â— before the floud and since the floud in Israel and in Iudah and in Ierusalem and in Rome and in Chanaan which is now Turkey and in France and in Scotland and in Germanie and in England too which hath been ouerrunne sometime by the Danes and sometime by the Normanes and somtime by the Britaines and now inhabited with Englishmen that can scarce tel of whom or whence they came And in England we knowe what changes and alterations haue happened one while Poperie another while the Gospell now peace and anoâ— persecution and like the sea our peace still ebbing and flowing but neuer certaine and now more enuied and threatned then â—uer it was This we see I say and this may the sluggard see if he will awake And seeing â—his course which God hath continually thus taken what reason hath the sluggard to lye still snorting and sleeping in his sinnes as he doth both in the Court and countrey in the cities villages and in euery place els as he doth And what reason hast thou oh sluggard to dreame still of a drie summer as it is in the Prouerbe and not to thinke of a winter aswell as of a summer What charter hast thou 〈◊〉 then thy fellowes that are gone before thee 〈◊〉 thou better then they I tell thee nay the Lord Iesus tels thee thou art not better whatsoeuer thou art but worse Except thou repent 〈◊〉 shalt likewise perish Thinke no longer therefore with thy selfe that thou shalt neuer be awakened for by all likelihoods and probable coniectures a winter will come with such stormes
and tempests that shall awake thee and pinch thee starue thee too if thou prouide not in time for thy safetie And take this withall that the longer it be in comming she sharper will it bee when it commeth because to whom much is giuen of him much shall bee required Therefore Goe to the Pismire O sluggard bâ—hold her waits and be wise for she c. Whether this winter bee neere hand or farre off and how wee may know it The fourth Sermon BVt all this will no awake the Sluggard 〈…〉 with himselfe 〈…〉 for though it 〈…〉 winter may come yet now it is summer winter will not come yet Like the euill seruant in the Gospel that said My master will not come yet and so fell to beating of his fellowes still as the sluggard falleth to sleepe still and still puts off the day of his turning to God And it seemeth that this is no news deuise of the sluggard for he hath learned it of the scornefull men of Ierusalem and it is a common answere of all sluggards that meane to dwell still in their sinnes It will not come yet When the Lord by his Prophet sent worde to Ierusalem that a scourge was comming vpon them for their sinnes they cared not for it for they had made a couenant with death and were at agreement with hell that is they had a shift for euery thing And admit say they that a scourge do come and runne ouer vs and passe through vs yet it shall not come at vs for We haue made falsehood our refuge and vnder vanitie are wee hid A goodly refuge and a couering sutable and best beseeming the scornfull sluggard And what other refuge or couering haue all the sluggards of our time but a refuge of falsehood and a couering of vanitie that is a falfe refuge and a vaine couering which is as good as none at all But because the sluggard is at that poynt to thinke that it is yet a great way off like the foole in the Gospell who told his soule of pulling downe his old barnes and building bigger and of liuing many yeares euen that night wheÌ„ his soule was to be fetched away from him wee will now goe a little further and as wee haue proued it a thing very likely to 〈◊〉 a winter come after this fune-shine summer of the Gospell so wee will also proue by the grace of God that it is not farre off but very likely to come shortly vpon vs. I set neither houre nor day nor moneth nor yeare but would haue the sluggard to knowe that it is at hand and nor so farre off as he doth imagine And let not this caueat be to dismay or terrifie any man except it bee the drowsie sluggard whom nothing will awake but as a voyce going before the Bridegromes shoute that they which now want oile for their lamps may in time prouide against his comming But how shall wee knowe that the winter stormes of trouble and persecution are approching that we may make our prouisioÌ„ Surely as Christ taught his Disciples to knowe when summer is at hand so by the same rule wee may learne to knowe when winter is at hand And by the figge tree both may bee learned Learne the parable of the fig tree sayth Christ when her bough is yet tender and it bringeth foorth leaues ye knowe that summer is neere Therefore by the rule of contraries when the figge trees bough hath lost her tendernes and cast her leaues we may knowe that winter is neere The figge tree shall be the Church of England the boughes the members of the Church or professors of the Gospell the tendernes of the boughes the loue of the Gosped the leaues the profession of the Gospell the fruites of the tree the fruites of the Gospell as loue ioy peace long suffering geÌ„tlenes goodnes meeknes temperance godlines patience charitie sobrietie faith repentance mortification of fleshly lusts and such like which are called in Scripture the fruites of the spirite which should bee in all the true professors of the Gospell because they are led by that spirit which is a spirite of loue and of ioy and of vnderstanding and of counsell and of courage and of the feare of the Lord as Esay sheweth The hardnes of the boughes may shewe the coÌ„tempt of the Gospell which argueth where it is a departing of the grace of God the fall of the leafe may resemble the falling away from the sincericie of the Gospell which Saint Paul calleth a departing from the faith which he prophecied of to come in the latter ende of the world which also argueth that the end of the world is at hand Now to know whether the fig tree hath any fruite or be casting off of her fruite leaues and all great search need not to bee made with a candle as if it were a thing hidden in darknesse for it is so euident that a man may see it a farre off When Ieremie was set to make search in Ierusalem for one righteous man that it might be spared he was not willed to stand stil in euery place that he came at and narrowly to looke into euery corner as though he should els haue wanted matter but to runne to and fro in the streetes and it was enough for their wickednes was so openly professed that a man might see it as he ranne So a man neede not stand prying into euery corner of England and leisurely to take a narrow view of euery mans life that were too much but let him runne to and fro in the streetes and open places of the land and it is enough so openly is wickednesse professed and so manifestly is our filthie nakednes laid open Ieremiâ— ranne through the streetes of Ierusalem but he could not finde one that executed iudgement and that sought the trueth So they that execute iudgement iustly and seeke the trueth vnsainedly in the Church of England are least in sight and must not doe it openly least they be noted for Puritanes Many say the Lord liueth yet sweare falsely there was swearing and false swearing and common swearing in the streets and in the houses and in the shops and in the markets and in the courts of Ierusalem and the same is to bee â—eene in England and all vnder the cloake of religion too And for these things the Lord hath striken vs but we haue not sorrowed and some hath he euen consumed to the terror of others but neither they nor others haue returned to the Lord. If we goe along with Ieremie from the common people to the great men what shall we finde Surely they should know the way of the Lord and the iudgement of their God should not be hidden from them But alas none more ignorant then many of them they haue altogether broken the yoke of discipline and burst the bandes of godlines If a man looke into the Court is not there also the fall of the leafe
for how els is the time spent but as the Apostle sayd of our forefathers in sitting down to eate and drinke and rising againe to play studying who shall exceede and excell others in vanicie pride and brauerie in flattering and dissembling in â—â—â—hing and scoffing in chambering and wantonnes but alas there is no leisure to looke vpon the booke of God If Amos the rough hâ—wen heardman come thither to preach there is no place for him he must go againe to Bethel what should such a fellowe doe there to awake the sluggard and trouble the diuel in his sleepe As for the often preaching of the Word which was wont to be there how is it eclipsed and abridged and that which remaineth alas what is it for the most part but a sweeâ—e pleasing song to rocke them fast asleepe in their â—innes which were asleepe before and happie were it for England if that kinde of preaching were not made a patterne for the most preachers in the land to followe But how els sâ—ould the people when winter commeth bee found frozen vp in their drâ—gs as the Propheâ— speaketh how els shoulde â—hey bee â—ardenedhin their sinnes and haue their condemnation sealed vp unto them As for the Prelate and great men of the Church haue not their figge tree also lost her tenderâ—es and cast her leaues aswell as others Verily it is to manifest that it cannot be denied or 〈◊〉 what is become of that ancient diligence and painfulnes in preaching of that zeale and faithfulnes in professing of that courage and boldnes in reprouing and of that louingnes 〈◊〉 lowlines in entertaining that was in many of them before they were exalted Before 〈◊〉 was King of Aram the Prophet Elisha looked earnestly vpon him anâ— wept being asked of Hazael why he wept he told him the cause and that was because Hazael comming once to the kingdome should doe much euill to Israel and tolde him that he should burne their cities with fire that hee should slaye their young men with the sworde that hee should dashe their infants againâ—◠〈◊〉 stones and rent in peeces their women with childe which Hazael then tooke in such ill part that hee asked the Prophet if hee thought him to be a dogge that he should doe such vile things But yet when he was promoted to the kingdome he did it So if Elisha had come to some when they were students in the vniuersities and afterwards zealous preacheâ— else where in King Edwards dayâ—s and perhaps in our time too and tolde them that they being then 〈◊〉 should lose their fatnes that they should proue colde and negligent in preaching the word that they should denye that which they then maintained that they should silence and trouble their brethren and strengthen the hands of the wicked would they not haue been offended as Hazael was but haue not promotion and preferment made iâ— prouâ— too true Looke into the state of the Churche and beholde her ministers and watchmen arâ— they not for a great part of them either blinde and ignorant of negligent or vnfaithfull 〈◊〉 fearefull or rash and hâ—ady and 〈◊〉 or vngodly and profane And if any be otherwise and approued for their learning and painefulnes and wisdome and courage and godlines is there be some such and thankes be to God many such yet how are they hated and molested and made wonderments to those that are rounde aboute them If we come to the auncient prosessors of the Gospel such as in Queene Maries dayes were zealous and in the beginning of our Queenes raigne were forward to set vp the Gospel of Christ what shall we finde but in the most of them through the land a generall numbnes and Apostasie hauing put off the shoes of preparation for the Gospell and put on the shoes of preparation for all kinde of vanitie preferring playes before preachings tables and cardes before the olde and new Testament resoluing to be iust of the Kings religion and to stand to nothing for feare of alteration These men haue been made so drunken with prosperitie and ease that they are fallen fast a sleepe not caring who standeth and laugheth at their nakednes hauing nothing left but their beardes and their budges signes of graâ—itie like an Iuie bush at a Tauerne dore where there is no wine but as for their loue and zeale and charitie and pietie and religiousnes c. the date of them is out long agoe and their coppies altered And if these things bee any where are they not generallie resting in the younger sorte Others there bee which of late yeares haue alâ—o made a gloâ—â—ous showe of zeale to the worde and oâ— loâ—â— to the ministers there of which are also 〈◊〉 aside like a broken bowe for as vntimely fruite they were â—oone ripe and soone rotten At the first so far in loue with the preachers that they would builde their saluation vpon them But by degrees God cursing their pride and preposterous zeale they fell quite away insolently condemning the church for no church the minâ—stery for no ministery the Sacraments for no Sacraments but all to bee worse then naught like the Barbarians who one while tooke Paul for a murtherer and another while esteemed him as a God And with their preposterous proceedings haue both hurt themselues and hindered the whole Church of many good things which otherwise might haue been obtained the Lorde laye it not to their charge Other some at the first comming of their pastors amongst them haue in shew giuen forth good testimonies of loue to the truth who afterward haue also lost their tendernes cast their leaues but fruit they neuer bare To these men the preaching of the worde hath been acceptable at the first and as a flashe of lightning did a little dazle their eyes for the present time but after a while when it began to rubbe vpon their beloued sinnes and the mockes of the wicked began to encounter them they gaue ouer and with Demas betooke theÌ„seÌ„ues to the world againe like men that repented theÌ„ of their bargaines And not staying there haue proued the â—orest and sharpest enemies to their power that might be against their ministers and the holesome doctrine of the Gospel in whoÌ„ is fulfilled that fearfull saying in the Gospell From him that hath not shall be taken away euen that which he seemeth to haue I say nothing all this while of the infinite swarmes of Papists of Atheists and of Neuters and of Libertines and of Epicures and of Machiuels and of Hypocrites time-seruers and false brethren and scoffers at Religion Protestants at large Schismatikes and worldlings and priury whisperers backbiters and ruffians and couseners cutters and many moe of that crue besides whoremoÌ„gers and baudes and theeues and rogues a companie of rakehels which cannot be numbred all which are permitted and suffered for money briberie by baseminded vnder officers to iet it braue it vp down in the
land yea with countenance credite too perhaps more then shall be aforded to better men And where is he that dare speak almost against theÌ„ much lesse bridle them for feare of many displeasures and dangers And is it not come to passe that a man may with more saftie credite commit sinne then control sinne which is most lamentable It was once said of Rome so far was it degenerate froÌ„ all grace goodnes that Omnia cum liceant non licet esse bonâ—◠〈◊〉 was lawfull to bee any bodie and to doe any thing in Rome but not to bee a good man And is it not almost come to that passe in some places of England that it is more tollerable for a man to bee what hee will sauing a good man indeede For that can hardly bee without some trouble Doest thou see now how the poore Church of GOD is pestered and ouâ—â—runne with weedes and wildernes And 〈◊〉 thou not maruaile that the Lorde hath let it â—lone so long When thou seest the Church of God thus pained though in respect of others of her sisters very blessed imagine thou seest Iob aliue againe sitting downe vpon his ashe heape and breaking out with botches sores from the top to the toe and his griefe encreasing so that his friends begin to sit aloofe from him being so grieued with the sight that they know noâ— well what to say to his comfort And what doth all this foreshew but that the Lorde is hard at hand to visite the land with scourges and to feede his people with the breade of affliction And further it is to be obserued how the enemies of the Gospell and the Churche of Christ doe encrease how bolde they growe how disguisedly they goe and how they can fitte themselues to the present time and frame themselues to euery companie hauing change of sutes and visards wherein they maske it at theâ—â— pleasure that the Church of Christ hath 〈◊〉 a doe to 〈◊〉 her friends and foes asâ—â—der neither doth she know with whom to 〈◊〉 for pietie or whom to trâ—st for safetie All our comfort vnder God whose 〈◊〉 still watcheth ouer the righteous â—s that our Mother is yet liuing I meane her 〈…〉 on whose lappe the poore Church of the Lorde Iesus may lay her head whose tender loue and care doth still â—euiue the fainting spirits of Christs little â—â—ocke which otherwise were euen readi◠〈◊〉 yeeld vp the ghost but that their trust is in their great shepheard who will both keepe and defende them that they miscarrie not No not oâ—e of his will 〈◊〉 lose This is some comfort yet God make vs truely thankfull for it to his diuine Maiestis This is some comfort yet I say that our tender Mother is yet liuing amongst vs and Lord for thy mercies sake long prolong her daies â—o the coÌ„fort of 〈◊〉 Church But yet in this blessâ—d comfort there appeareth sâ—fficient matter to huÌ„ble vs and to make the sluggard looke about him For is not the Church now very sick weake Is not her Mother our gracious Soueraigne in continuall danger of 〈◊〉 hangbies and bloudie traytors Are not hollow hearted and false hearted subiects aâ—mitted to her gracious â—â—â—sence many times more then she or her friends knowe of But that the Lord hath still 〈◊〉 them as cunniâ—gly as they masked it blessed be his name And doe not the bloudie Papists for that is their brand staÌ„d be 〈◊〉 the cloth as it were with their swords drawâ—â— readie euery houre to steppe vpon the stage to play their parts doe they not onely waite for a day like Esaw who purposed to kill his brother when his father was gone Well 〈◊〉 Lord is in heauen laugheth them to scorne and knoweth how to dispose of their purposes and intents wel enough and can preuent them if it please his Maiestie as he hath done but this may greatly humble vs and awake vs. Againe as we haue obserued in the preaching of the Word where it is a great defect in respect of the manner which is too pleasing so also may we obserue if our eyes be in our headâ— some corruption in respect of the matter in many places though not so general as the former And that is not lightly to be passed ouer but wee should learne in the feare of God to make some vse thereof And let the sluggard consider well of it that when any shall now in so great and cleere a light of the Gospell popishly maintaine the 7. deadly sins or call in question our iustification by faith in Christ alone or denie to the Church the assuraâ—câ— of her saluation by Christ or discourage men 〈◊〉 the reading of the scriptures we are to 〈…〉 of these things Last of all to conclude 〈◊〉 poynt when any shall teach that we must beleeue as the Church beleeueth without examining the doctrine by the word and if any man be deceiued that it is sufficient for him to say before the Lord that the Church deceiued him as if it had been sufficient for Adam to say his wife deceiued him and the serpent deceiued her When thou Hearest I say of these things day them to heart take them as prognostications of further matters and forerunners of greater euils to ensue especially seeing the people are as greedie to drinke as otheâ—◠〈…〉 broach whatsoeuer it be Therfore the 〈…〉 his rich mercie open our sluggish eyâ—◠〈…〉 of our 〈…〉 curitie And as Christ sayd When you see the abomination of desolation stande in the holie place let him that readeth consider So I say wheÌ„ you see the corruption of sound doctrine and the abomination of popish filth stand in the holie place let him that heareth consider for it is Gods doing though it bee the diuels suggestion and that iustly for our sinnes Thus haue wee runne about the streetes 〈◊〉 Ieremie did and in casting our eyes here and there wee haue found that which you see much more is behind that we see not But this is sufficiâ—nâ— to proue vnto the sluggards face that as a winter is likely 〈◊〉 come so if God bee not exceeding mercifull by all signes and â—okens it is hard at hande for the figge tree hath lost her tendernes and there is generally a fall of the leafe in all places and whâ—n wee see that we may know for a certaine that winter is neere Therefore O Sluggard put off the time no longer but while it is yet summer prouide against winter least thou repent it too laâ—e By this time the Sluggard might haue been awakened but he sleepeth still and therfore now let vs heare the. Lord calling 〈◊〉 him and what answere hee will make when hee is called The fift Sermon 9 How long wilt thou sleepe O sluggard whâ—◠〈◊〉 thou arise out of thy sleepe 10 Yet a little sleepe c. THis question demauâ—ded of the Sluggard doth most 〈…〉 set foorth his nature which â—â—lighteth in sleeping long which loueth ease and
idlenes which hatâ—th labour and diligence and yet 〈◊〉 al 〈…〉 little though he hath been long idleâ— and finally is so farre stom amendmeâ—â— being admonished that he resolueth still to 〈…〉 he began excusing it by a little and 〈◊〉 Whereby we may see that whatsoeuer 〈…〉 sayd to the Sluggard that wanteth the spirit of God to quicken him is but as so much water powred on a Blackamoore the water is spilt and the Blackamoore is neuer the whiter In this demaund to the Sluggard the Lord expostulateth the matter with all of vs for our dueties rowseth vs vp out of our dead sleep to shewe that we are all too careles in our dueties commaunded of God So loth is the Lord to leaue vs vnto our selues that when he hath called once he calleth againe and debateth with vs for our carelesnes as he did with Israel his owne people for their vnkindnes and wilfulnes in refusing the meanes of their saluatioÌ„ saying Why will you die O house of Iacob why will you die That both they and we might see the great goodnes of the Lord towards vs and that the Lord might be iustified when wee are iudged and cleered when we are condemned because our destruction is of our selues which sleepe on still when wee are called and yet count all but a little And this may serue as a notable patterne of loue for Christians to followe in reclaiming their brethren that goe astray whereby we are taught not to giue them ouer at the first but when wee haue taught to teach againe and though we haue called once and often yet to call againe and not to leaue teaching and instructing and calling and expostulating with them till they heare and returne if there bee any sparke of hope left vnto vs like those that blowe at a coale till it hath set al the wood a burning And in dealing thus with our brethren let vs but imagine that wee are labouring to fetch one againe that is fallâ—â— into a swoune who with often rubbing and chafing with much pinching boxing and wringing may bee recouered againe or els not The former patterne of diligence in the Pismire was sufficient to coÌ„troll vs all and to humble vs for our slouthfulnes in our calling if we were wise indeede for a word to a wise man is sufficient and very effectuall is that doctrine which the Lord hath taught vs by it yet it pleaseth God to goe on still in expostulating and debating the matter with vs as we see whereby we may learne what a hard matter it is to awaken our sluggish nature when we are awake as hard it is to keepe vs awake for our eyes are no sooner open but wee fall to nodding againe Like the Disciples of Christ who slept on still though their master called them though he called them lowd and often though the tempter were neere and they in daunger of falling into the pit of temptations yet coulde they not watch so much as one houre so heauie were they And so is it with vs if we bee as good as Christs disciples Now if the best bee so heauie and sleepie what are the worst The experience hereof we haue daily Let vs goe but to the Temple where the word is preached and there we shall see men no sooner set downe but fast asleepe And the like we finde at home in perfourming our spiritual exercises whether it bee of prayer or reading or singing Psalmes or instructing our families though Gods spirite doth sometime touch vs and awake vs yet are we soone forgetfull and sleepe creepeth on againe Therefore the Lord giueth vs to vnderstand that we haue neede of many words to rowse vs and all little enough For sinne is stubborne like a monster whose face is of brasse whose necke is of yron and his heart as hard as an Adamant And therefore when the Prophets had to deale with the stubborne Iewes the Lord told them they should deale with a stiffenecked people whose necks had finewes of yron and therefore would not easily bowe to the yoke and their faces were of brasse and therefore would not blush at any thing and their hearts were harder then the flint stone and therefore would not easilie relent They were euen such as the preachers now adaies speake vnto Paul sayth he spake often against belligods which are enemies to the crosse of Christ telling them that their glorie would be their shame and their end damnation if they repented not and yet they continued stil in their sinne as if it had neuer been touched and Paul continued still in beating vpon them for it as if hee had neuer touched them to teach vs that it is not enough to glaunce at sinne a farre off as the manner of many is and to touch it lightly and away aâ— some would haue it but to hammer him and neuer to leaue beating and calling vpon him til he made either to yeeld or to flee which cannot be done with glancing and touching for he hath a thicke skinne and hard scales vnder which he lieth fast asleepe And this the seruants of God haue well vnderstood therefore Dauid being guiltie of his owne slouthfulnes in the seruice of God made vowes and bound himselfe by band as it were to a more constant course in the seruice of God I haâ—â— sworâ—e saith he in one place and will perforâ—â— it that I will keepe thy righteous iudgements Iâ— another place the Church prayeth God to â—â—member Dauid that is his couenant made with Dauid and al his troubles And amongst other speciall vertues that he is described by this is one that he swore vnto the Lorde and vowed vnto the mightie God of Iacob saying and vowing that he would not enter into the tabernacle of his house nor come vpon his pâ—lace or bed nor suffer his eyes to sleepe not his eyelids to slumber nor the temples of hiâ— head to take any rest vntil he found out a place for the Lord and an habitation for the mightie God of Iacob Thus that holie man perceiuing his zeale to faint would binde himselfe in many obligations And thus also in the exercise of prayer the feruants of God doe vse many words not because they delight in many words and vaine babling as Pharisles and Papists which labour it with their lips thinking to be heard the sooner for their lip-labour but thereby labouring to amplifie their griefe and because they doe not yet sufficientlie see the wants that be in themselues therefore they vse many words as bellowes to blow vp their mindes and to kindle their fainting spirits in zeale and feruencie And for this cause likewise the seruants of God haue set themselues to their taske of reading and praying and studying that so much they will reade if God will euery day and so often they will pray euery day as Dauid and Daniel set themselues to pray three times a day at the least And thus Isay in these and
all other things belonging both to their calling and to their profession they haue still tasked themselues and applied their taske through the grace of God which as S. Paul sayth worketh and laboureth in them fearing least otherwise they should doe but little or nothing And in the doing of their taskes it is a wonder to see how sluggish they are and what a number of lets and lions lye in their way as the Prouerbe sayth that they bee constrained to pricke themselues forward and then they dragge their legges after them too In this demand we are as we see accused and indited of making great delaies of those dueties which we owe to God A matter surely very worthie to be expostulated for it is a true token of a soule that feareth not God to driue off so long the doing of that which the Lord by his word requireth to be done for if they feared God they would be more diligeÌ„t knowing that God is able euery minute to cast them downe to hell and to presse them with his iudgements Some goe on for all this and say the time of their calling is not yet they are not called yet although they heare the word and knowe in their owne conscience that they doe euill yet they goe on like desperate wretches making a mock at the iudgements of the Lord and say they are not called yet wheÌ„ they are most euidently conuicted in themselues by themselues And being tolde of it they tell vs that they must pray to God to be mercifull to them in that and so they continue still in their rebellion bathing and rotting in their sinnes like Naaman the Assyrian who said God be mercifull to me in this for though he knewe it to bee a sinne to goe into his Rimmon yet he must goe in and do as his master did and God must dispense with him in that Many such Naamans there are still which haue one Rimmon or other that they knowe of and yet they sleepe on still in their beloued sinnes some in vsurie some in whoring some in stealing some in swearing some in oppressing the poore some in deceiuing both poore and rich some in scoffing at Religion some in prophaning the Lordes sabbath some in persecuting their brethen some in their ambitious and vaine-glorious attempts and some in one sinne and some in another euery one hath his Rimmon And thinketh in his base conceite that the Lord is as negligent in punishing of their presumptuous rebellions as they are in obeying his holy commaundements but let them take heed of dallying too long with his Maiestie for hee will not bee mocked though they bee deceiued The Children of God are commended in the word for their diligence in obeying the will of God when once they know what was his pleasure When Abraham was commanded to circumcise himselfe and all the male that were in his familie he might haue sought many toyes to driue off the time as that he had many soules in his house himselfe was 99. yeres olde but he circumcised them al presently that selfe same daye So when he was commanded to cast out his sonne Ismael ouer night hee gate vp early in the morning and did it as hee was commaunded which might bee a hooke to pull out his very bowels to cast out his sonne was grieuous vnto him as the storie sheweth yet hee did neither deny nor delaye the dooing of it So in the 22. of Genesis we reade that when he was commaunded to offer vp in sacrifice his onely sonne Isack which might haue cut his heart strings in peeces yet hee delayed not the time but rose vp early in the morning and went speedily about it I am perswaded that Abraham loued his sonnes and he had cause so to doe as dearely as wee loue our sinnes and yet when God commaunded him to cast out one and to kill the other he was readie to doe both how ready then should we be to obeie the Lord when hee commaundeth vs to cast out not our children but our iniquities and to sacrifice not ouâ— sonnes but our sinnes which else will cast vs out of Gods fauour and sacrifice vs in the valley of Gehinnom that is in the pitte of hell fire Surely if wee beleeued the promises of God and feared the iudgements of God as Abraham did we would no more sticke at the matter then he did Many haue receiued as good a warrant from God and her Maiestie both of Magistrates and Prelates and Pastors and people for the casting out of many abuses and corruptions both in the Church common-wealth and in their priuate families as Abraham had for that which hee did but they are not yet halfe so forward as Abraham was nay would to GOD they were not backeward which sheweth that though Abraham were the father of the faithfull yet he is not their father because they are vnfaithfull If men cannot like that duetie which commeth slowly from vs much lesse is it acceptable to God We must first serue our selues and then obeye GOD as he that would first goe home and burie his father and then come and followe Christ. But this obedience loseth the fauour of GOD therefore what rewarde can â—hey looke for which haue a purpose indeede to leaue their sinne but not till their sinne leaue them That will serue God but that is when for want of abilitie or occasion they can serue the diâ—ell no longer That will measure out the Lorde a parte but yet with a false ballance That will giue the Lord the cuppe but it shall be wheâ— the diuell hath drunke the best of it and nothing is left but the dregges of old age in the bottome Oh let vs consider what 〈◊〉 praie when we say Thy will be done in earth by vs 〈…〉 Aâ—gles doe it in heauen The Angels neuer 〈◊〉 their busines but doe it 〈◊〉 and therefore the scripture doth giâ—◠〈…〉 note their swiftnes now if wee sayâ— his 〈◊〉 and doe not 〈◊〉 God 〈◊〉 â—hat doe wee else 〈…〉 with his 〈◊〉 How long wilt thou sleepe O Sluggard How long shall God daunce attendance vpon thee As the Lord in this demaund doth charge vs with delayes in his seruice so in the same wordes he doth likewâ—â—e teach a way to redresse the same And that is to consider how long wee haue slept or â—ow long wee haue made the Lorde to waite our leisure in euery thing And in the Scripture wee shall finde that by this meanes the children of God haue been much stirred 〈◊〉 to doe their duetie In the 119. Psalme 〈◊〉 60. Dauid saith He considered his waiâ—◠〈◊〉 then made haste to keepe the Commaâ—â—â—â—ments of GOD which hee did not befoâ—â— he considered his waies that is before he considered how long he had gone out of the rigâ—â— waie and wandred in his owne crooked 〈◊〉 to shew that the cause why we put off the kâ—â—ping of Gods commandements is because we consider not how long wee haue