appeared therein But those holy actions when they were omitted and the contrary practised howsoever they were holy in respect of the things they prefigured yet doubtlesse they were profane nd unholy insomuch that Christ said even of the temple that it was made a den of theeves and the faithfull City was become a Harlot and the pollutions thereof were such and the profanations so many that Christ threatned and it came to passe that not a stone therein should be left upon a stone in the 87 Psalme the Mountaines whereon Jerusalem was founded were called holy but were they accounted so any longer than were the holy exercises by God appointed therein practised In the 8. 9. of Ezekiel their abominations are described and the punishments of the same in the 10 and 11 how the Lord for the same left and forsooke them yea how he departed from the temple first and then quite from the City whereby is taught us that there is no place never so holy which God detesteth not when his commandements therein are broken and his Majesty profained The Jesuites themselves will confesse that Churches although sanctifyed by the Pope yet that the holinesse of them ceaseth if murther be committed in them whereby they might see that such things might be committed in places otherwise holy that the places may become so prophane that God will not only not delight in them but detest and abhorre them as it was manifest by Jerusalem for else what meant our Saviour by that threat against it O Jerusalem Jerusalem thou that stonest the Prophets See what Greg. Naz. saiâ—h in a Sermon touching them that run about to such places a Pilgrimages were made to such places say the Jesuites not long after Christs time but yet they were reproved by that Fathers judgement because Jerusalem is called the holy City and is it not also called spiritually Sodom and Gomorah because of the wickednesse therein committed and what shall we say of Rome sith that it is likewise called spiritually Babylon in the Revelation But such is the blindnesse of that man of sin that albeit it be the place where the Saints of Christ in the Revelation are said to be slain as Christ in Jerusalem yet commend they it as the place wherein above others God will delight most as the Jewes fancie of Jerusalem hereupon Boniface the 8 ordained that whosoever would come up to Rome Anno 1300 at which time he lived should have most full remission of all sinnes Extranag com lib. 5. de peniten et remission cap. 1. et cap. 2. in Bulla Clem. 6. The very circumstances of which places deriving their Jubile from Moses law and building it on the merits of Peter and Paul and binding all the solemnity thereof to their Church of Rome do sufficiently shew the superstition of it This same Boniface ordained at the first that every 100 yeares they should injoy the same pardons which after by another was abridged to 50 and then to 25 for their yeare of Jubilee Now we know the yeare of Jubilee as Joseph de antiquitat liber 3. chap. 14. was ceremonious that every fifty yeares liberty should be proclamed to the bond freedome to their servants lands restored Now this was a figure of Christ as Isai he sent to proclaime spirituall liberty to the captives the opening of the prison the acceptable year of the Lord which in the 49 Chapter and the 8 and 9 verses he had called the acceptable time and day of salvation and the Apostle 2. Cor. 6. 2. expoundeth it of the time whensoever the gospell is preached behold now is the acceptable day and the Pope as though Christ were not yet come or had not put an end to these things applyed this to his yeare of Jubile And Bristow in his motives doth exhort all Catholicks to prepare themselves against this most acceptable yeare of grace Jeroboams charge to his calves But all this must be to Rome whereby you may note the originall of all this superstition which indeed is the coveteousnesse of the Pope For it is not Jerusalem that he careth for nor the Temple of Peter and Paul These are onely faire pretences the holy place the holy land the temples of the Apostle the yeare of Jubile the year 1575. But the thing to which all serveth was the commodity which thereby cometh to the Popes coffer For that law out of Deuteronomy must be kept inviolable that none appeare here empty which mystery bewrayeth the knavery for in the yeare 1000 because the offerings came not to such abundance as was looked and hoped for the Pope sent abroade to such as had not been there his plenary pardons offring to them that would buy for mony the same grace and favour which they should have been partakers of had they come that yeare 1517 which he might well and truly promise whereby it pleased God to awaken Christians by the ministery of Master Luther to see the sinke of that iniquity which appeared manifestly in this abuse in tiâ—ulo de clericis peregrinantibus So in effect for the place he hath brought it from Jerusalem to Rome for the yeare of Jubile by mincing it in parts for his greater advantages So the end of their pilgrimage is the Popes commodity Saint Peters Church is the Popes Court there offring to him purchaseth their pardons but to whom doth this indulgence good to all that pay nay they will not say so but vere penitentibus they who truly repent shall have forgivenesse of all their sinnes most true indeed Therefore if Christians know that they would little trust to themselves for his pardon or the year of Jubile for I can assure them out of the word of God that whensoever they repent though they never see Rome or Jerusalem yet shall they be forgiven and their sinnes done away though the Pope receive not a penny of them yea even this day and in this house and in this place freely and without mony I assure all such as unfaignedly repent and turne to God assurance of the forgivenesse and remission of all their sins though the Popes pardon never come amongst us nor we once thinke on this yeare of Jubile Sermon 6. February 8. 1589. Haggai 1. ver 9 Yee looked for much and it came to little and when ye brought it home I did blow upon it and why saith the Lord of Hosts because of mine house that lay waste and yee ranne every man to his owne house Verse 10 Therefore against you the heavens stayed it selfe from dew and the earth stayed from fruit Ver. 11 And I have called for drought upon the land and upon the mountaines and upon the Corne and upon the wine and upon the oyle and upon that which the earth bringeth forth both upon men and upon cattel and upon all the labours of their hands THe Prophet Haggai having exhorted the Jewes to go forward with the Temple and sanctuary and having moved them thereunto by laying before them
points First Their moving Secondly Their drawing Their moving I will move all nations which was done partly by himselfe when Iohn 12. many of the Gentiles desired to see him and partly more fully by his servants the Apostles by whose preaching all nations were moved as appeares Act. 2. 13. And the Ecclesiasticall Hystories report the latter he notes when he saith and the desire of all nations shall come which was performed when the desired persons i. e. the Elect came unto the Temple unto Christ and to the Church verifying that which began in the first fâ—uits of the Gentiles Acts. 13. where it is said that when Paul preached Christ unto them as many as were ordained unto life believed which exposition I take to be agreeable unto this place especially because the verbe in the Heb. is of the plurall number venient desiderium which according to the phrase both in the Hebrew and other languages we translate venient desiderati meaning thereby that the Church of God which is called Ieremi 12. the portion of desire as Daniel is called a man of desires Eph. 1. the faithfull are called the Adopted in Christ according to the good pleasure of his will Our Saviour Christ Matth. 8. when he had found in the Centurion more faith than in Israel speaking of his coming said that many shall come from the East and west c. and yet of this he speaketh Iohn 6. where he saith none can come to me except the Father draw him And Iohn 12. 23. shewing the meanes how the Father will draw all the Elect as Austin and Gregorie well expound it against this is apposed simply the exposition of Ierom who reads it in the singular veniet desideratus which to countenance Ribera a man learned and industrious if he were not sometimes blinded or bleared with a Papish humor saith that the originall was since Jeromes time corrupted which is a great marvell that he should say when as the Greeke Interâ—â—eters the 70. long before Jerome tooke it in the plurall translating it by desideria the Elect as Jerome himselfe doth as also that is strange the miracles wrought in the establishing of the Gospel on which Jerome and Ambrose ground he should take the sence to be Alegoricall rather of shaking the heavens when as so nothing can be meant but the Angels but greater then any circumstance is that of the Apostles Heb. 12. 28. that they shall come to Christ for if he had spoken of his owne person as they would have it likely he would not have spoken in the Third person having before spoken in the first I will shake I will move and so after in that as followes and I will fill this house with glory when his glory after his death should be published which was done when in the Acts by the preaching of the Apostles his glory was spread farre and neere and so he became glorious who in his passion had bin infamous and therefore the Apostle 2 Cor. 3. often repeates that the ministery of the gospell was glorious because it did publish the glory of him now this being done first at Jerusalem Luke 24. and the Apostles abiding in the Temple Acts. the 1. and when they weare arrested Act. 45. Therefore he saith heare that he will fill it with glory This then is the comfort whereby the Lord seekes in this place to stirre them repeating eft soones that the Lord of Hostes would do it that considering not the earth but the heaven also should be moved so they should in greater alacritie go forward in their duty out of which that we may note something concerning our duty 1. the first words yet once so give occasion to note what the Apostle saith Heb. 12. 17. that the things which are shaken as being made with hands are removed that the things which are not now shaken may remaine for ever yet that notes a change but once that sheweth that we must expect but one change lasting for ever Now what the things shaken and made with hands are appeares in the type of the law the parts of the Tabernacle noteing the heaven and earth which should be shaken and the ceremonies taken away when Christ should enter not into the santuary made with hands but into heaven above as Heb 9. 24. But those things which are purchased by Christ must continue not shaken therefore the gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an everlasting gospel not to be altered any more but to endure for ever I need not here to take occasion to refute those hereticks who thinke that as Christ added to the law so also there remaines to be added to the gospel as Montanus did take upon him the person of the Holy Ghost But I rather note another error in some Churches not farre from us if not also in some of our owne viz. that Popish error which have brought in types and ceremonies which were by Christ abolished that the thing signified which cannot be shaken might remaine for ever as might be shewed at large in respect of both time and place and persons out of their Missals Decretalls Pontificialls but I will onely note that which this present time brings to passe out of their yeare of Jubile we read Leviticus 25. that God commanded that the fiftieth yeare should be kept holy unto the Lord as a yeare of deliverance from service release of debt and restoring of Land to the owners thereby shadowing the time of liberty which Christ was to bring from sin Now Pope Boniface 7 chap. in the extravagants hath set downe that the 50. yeare is a yeare of pardon and freedome from all sins whatsoever to them that will come devoutly to visit certaine Churches in Rome and to abide there if they bee strangers forth space of 13. daies if Italia 30. because saith he the 50. yeare is the yeare of remission and Christ came not to abolish the law but to fulfill it And yet the prophet Isay 61. 2. sheweth plainely that that was a type the substance whereof was established by Christ who was anointed as he saith to preach deliverance to the captives and the acceptable yeare of the Lord as he expounds it of himselfe Luke 4. 18. the accepted yeare of Gods favour wherein as at the Jubilee all were set at liberty and restored to their former estate So when Christ came they should bee delivered from bondage and restored to the liberty of the sonnes of God which to bee done by Christ to continue as the Apostle witnesseth Corin. where hee saith Now is that acceptable time now is that day of salvation Which to restraine to one yeare in 50. if I should compare them to beggerly rudiments I should too much honour them being rather a profane error which I need not further to make infamous then by opening their covetousnesse shewed therein which Polidore Virg. our owne Histioriographer Chapter 26. sets downe writing that the last great Jubilee before this in the yeare
cause than this it is also added all this came on them because of his house that was waste while every man rann to his owne house This is the substance of the exhortation whereby he inciteth them to continue the building of the Lords house which they had so long neglected wherefore they were punished of God by scarcity and need in their goods and by want of strength in their bodies The first point to be noted is that the Prophet saieth nothing unto the people but what the Lord hath given him in charge for which cause he doth so often put them in minde that this is the word of the Lord for both the exhortation in the 5. and 7. verses have the same annexed and the two reasons adjoyned to strengthen them in the 8. and 9. verses wherein he sheweth himselfe a wise and faithfull steward in dispensing the mysteries of God faithfull in that he goeth not beyond his charge wise in that he fasteneth the thing which hee would teach them the more deeply in their mindes by sundry repetitions For such is the frowardnesse of mans perverse nature that if we be any way crost wee believe not at the least seeme not to believe the message therewithall sent us but perswade our selves that the Ministers rather speake out of affection Example whereof we have in Johanan and the rest c who when Jerusalem was taken by the Caldeans came to the Prophet Jeremiah beseeching him to pray to God for them to teach them the way in which they should walke promimising very earnestly to do according to all things for which the Lord should send him to them but when Jeremiah had told them that it was the commandement of the Lord that they should dwell in the land and not go up into Egypt c. them Johanan and all the proud men said unto Jeremy thou speakest falsely the Lord our God hath not sent thee to say go not into Egypt to dwell there but Baruch provoked thee against us c. A man would have thought that they who made so solemne promise would not have so disobeied the commandemenâ— of God but Jeremiah so behaved himselfe in this message that they were ashamed to lay the blame which they pretended on him But said that he was thereto perswaded by them to cast off the Word of the Lord as it had been a lye devised against them by the malice of man and that which increased the mischief they said it was done to the end that the Caldeans might destroy them whereas indeed it was onely for their good We are therefore diligently to beware of these inchanting Syrens flesh and blood not to hearken unto them and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease yet to receive the same not as the words of man but as they are indeed the words of God for although we speak not by revelation as the Prophet did yet we speak by knowledge and the very same which they saw by extraordinary do we know by ordinary The godly Ministers are called to the same Office that were the Priests of the Law as Malachi saith to be the Messengers of the Lord of hosts and Paul speaketh not onely of himself but of others also such as Apollos and Sosthenes were Let a man so think of us as the Ministers of Christ c. Whatsoever therefore the man be so long as he preacheth the truth let us account thereof as of the doctrine of God himself and so oft as the Word of God is alleadged so oft let us think that this soundeth in our ears The Lord of Hosts Upon this riseth another point to be likewise observed That the Preachers and dispensers of Gods word in all their office behave themselves faithfully according to the function wherewith they are put in charge and so Paul hauing taught the Corinthians their duties towards Gods Messengers straitly addeth the duty of the Ministers Now saith he it is required of the stewards that they be found faithful which faithfulnesse concerneth not onely the matter which they are to handle but the manner also that they deliver the truth of God with all reverence discretion and sobernesse which Peter teacheth also when he saith If any speak let him speak as the words of God wherefore he must say nothing but what he may warrant by this which the Prophet speaketh Thus saith the Lord. But if hereunto the commandment of Christ and his Apostles move nothing let the curse threatned against the breakers of this commandment move us In the Prophecie of Ezekiel mention is made of two sorts of them that break this commandment prophesying out of their own hearts following their own spirit when they had seen nothing the one of such men as saw lyes saying The Lord saâ—th it when the Lord hath not sent them One saith the Prophet built up a wall and the other daubed it up with untempered mortar and because of that the Lord saith his hand shall be upon them they shall not be in the assemblies of his people c. The other sort were of the Prophets that sowed pillows under all arm-holes c. soothing up the wicked with promises of all happinesse telling them of peace peace as if all things were well when as the Lord had threatned heavie plagues against them for which cause there is a Wo threatned them which judgement is therefore said to be pronounced against them because they spake and prophesied when the Lord commanded them not whereby we are put in minde to be careful in behaving our selves faithfully as Moses did in all his house not to sooth up men in their sins nor to flatter the breakers of his Commandments In which point I was desirous to satisfie them who have a care how the Church may be builded which causeth me to call to minde a point mistaken by some wherein I have been thought to have sown cushions under the elbowes and pillows under the arm-holes of some Non-residents when by accasion heretofore I spake against that sin whereas I indeed if my words had been generally of them who multiply Living upon Living and have no care to discharge any of them that I had justified the incomparison of the meer Non-residents who stay here having no charge at all or calling in this place I might have been justly condemned of this fault but speaking in respect of some that were present who have a good care to build the Church of God though they do it not in every place with that diligence and assiduity they ought comparing them with others that having no charge in this place follow onely their pleasure not doing so much on any of their charges as these do on all I trust I shall be cleared from this suspition wherfore I would you did consider that when I put a difference in the degrees of this sin I meant not to deny that all of it was wicked to be condemned
that you would also receive the message with such equity as it was delivered I should come to the Exhortation but that somwhat is to be first said of the repetition namely why so often this is added Thus saith the Lord no doubt to give this lesson to Teachers not to be grieved to teach the self-same things oftentimes if they be necessary to the hearers not to think it loathsome to be taught the same matter if it be profitable and expedient for them If Paul said that it grieved safe there caused them to cast off the word of the Lord as it had been a lye devised against them by the malice of man and that which increased the mischiefe they said it was done to the end that the Caldeans might destroy them whereas it was indeed only for their good we are therefore diligently to beware of these enchanting Sirens flesh and bloud not to hearken unto them and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease yet to receive the same not as the words of man but as they are indeed the words of God for although we speake not by revelation as the Prophet did yet we speak by knowledge and the very same which they saw by extraordinary doe we know by ordinary The godly Ministers are called to the same office that were the Priests of the Law as Malachy saith to be the messengers of the Lord of Hosts and Paul speaketh not onely of himselfe but of others also such as Apollos and Sosthenes were Let a man so thinke of us as the Ministers of Christ c. Whatsoever therefore the man be so long as he preacheth the truth let us account thereof as of the doctrine of God himselfe and so oft as the word of God is alledged so oft let us thinke that this soundeth in our eares The Lord of Hosts Upon this riseth another point to be likewise observed that the preachers and dispensers of Gods word in all their office behave themselves faithfully according to the function wherewith they are put in charge and so Paul having taught rhe Corinthians their duties towards Gods Messengers straitly addeth the duty of the Ministers now saith he It is required of the stewards that they be found faithfull which faithfulnesse concerneth not onelâ— the matter which they are to handle but the manner also 〈…〉 they deliver the truth of God with all reverence discreâ—◠〈…〉 sobernesse which Peter teacheth also when he saith 〈…〉 let him speaks as the words of God wherefore he 〈…〉 but what he may warrant by this which the 〈…〉 Thus saith the Lord. But if hereunto the 〈…〉 Christ and his Apostles move nothing le◠〈…〉 against the breakers of this Commander 〈…〉 Prophecy of Ezekiel mention is made 〈…〉 breake this commandment prophesy 〈…〉 following their owne spirit when 〈…〉 one of such men as saw lyes 〈…〉 Lord hath not sent them one saith the Prophet built up a wall and the others daubed it up with untempered morter and because thereof the Lord saith his hand shall be upon them they shall not he in the assemblies of his people c. the other sort were of the Prophets that sowed pillowes under all arme-holes c soothing up the wicked with promises of all happinesse telling them of peace peace as if all things were well when as the Lord had threatned heavy plagues against them for which cause there is a woe threatned them which judgement is therefore said to be pronounced against them because they spake and prophesied when the Lord commanded them not whereby we are put in minde to be carefull in behaving our selves faithfully as Moses did in all his house not to sooth up men in their sins nor to flatter the breakers of his commandements In which point I was desirous to satisfie them who have a care how the Church may be builded which causeth me to call to minde a point mistaken by some wherein I have been thought to have sowen Cushions under the elbowes and pillowes under the arm-holes of some non-Residents when by occasion heretofore I spake against that sinne whereas I indeed if my words had been generally of them who multiply living upon living and have no care to discharge any of them that I had justified the incomparison of the meer non-residents who stay here having no charge at all or calling in this place I might have been justly condemned of this fault but speaking in respect of some that were present who have a good care to build the Church of God though they do it not in every place with that diligence and assiduity they ought comparing them with others that having no charge in this place â—llow only their pleasure not doing so much on any of their 〈…〉 as these do on all I trust I shall be cleared from this sus 〈…〉 â—herefore I would you did consider that when I put a di 〈…〉 â—he degrees of this sin I meant not to deny that all of 〈…〉 to be condemned that you would also receive 〈…〉 such equity as it was delivered I should come to 〈…〉 that somewhat is to be first said of the repe 〈…〉 often this is added thus saith the Lord no 〈…〉 to teachers not to be grieved to teach 〈…〉 times if they be necessary to the hea 〈…〉 to be caught the same matter if it 〈…〉 if Paul said that it grieved not not him to write the same things and that it was for them to whom he wrote a safe thing how much lesse ought it to grieve us how much more safe is it for you being a warrant by the example of the Prophet in this place who repeateth the same words in his exhortation in the 5 and 7 verses and the reason of his exhortation to the same effect and in the 6 and 9 verses which considering the Prophets set down their sermons in fewer words than they preached confirmeth more that which hath been said for if the Holy Ghost thought it necessary in so breif a rehearsall to set so oft in the same words the exhortation and reason of it we may well know that it is also needful for us often to keep the selfe same things how oft is this one speech repeated in the Prophets shew the house of Israel their sinnes how often doth S. Iohn iterate that commandment Love one another this is that old Commandement c. this is that new Commandement c. How often doth our Saviour by divers similitudes teach one and the very same thing the seven Epistles in the Apocalips are all shut up with one Court answer Let him that hath eares heare what the spirit saith c Which point I would they did consider who are greived that we speake so much of that sinne of the negligence of carelesse pastors For if skilfull Chirurgeons after they have lanced imposthumes put in new tents day by day should not we also whom God hath
Prinoes fare contrariwise without this when the people looked for much it came to little and when it was brought home the Lord blowed upon it and it dispersed and vanished as it had been nothing they dranke but were not filled they did eat but were not satisfied put on clothes but were not warmed because these creatures wanted that secret blessing by which God giveth force to the clothes to warme bread to nourish drink to quench the thirst as when he pleaseth he sometimes taketh away the things themselves in both to teach us to cast up our eyes from the earth to heaven from the the creature to the creator which let us do and when such things befalls us Remember the speech of Job who when his goods were spoyled c. Considered not the Sabeans but looked directly upon the first cause which ruled and governed the second and therefore said The Lord hath given and the Lord hath taken which that we may so much the more let us also consider the next point that followeth which is the benefit that ariseth to the Church by these punishments for as the Physitian ministreth a bitter potion to his patient and draweth away his meate to the end to heale and cure his malady and as the father chastiseth his childe who he would have reclaimed so the Lord corrected this people that they might leave their sinnes which is taught them when the Prophet saith that this was done because each man ranne to his own house and suffered the Lords house to lye waste and so also would it fare with us when we neglect God we would even perish out of the way if God called us not back by his correction which Elihu also noteth to be one meanes whereby God doth recall men from sinne he also striketh him with sorrow on his bed and the multitude of his bones with a soare griefe c. If there be with him a messenger and Interpreter one of a thousand who can shew man his equity c. And the Prophet at large in the Psalme openeth the same by sundry examples of such as wander up and downe and them that are in prison or tossed on the sea and that inhabit barren grounds c. Noting this of them all that when they cry to him out of their distresse he heareth them and helpeth as he did Ionah out of the Whales belly this should we consider to be the cause of warres and other chastisements and not refer them as some are wont to the Eclipse of the Sunne or Moone or conjunction of some planetts or to the sextile or quadrate aspect of them No plagues warres sicknesse famine they are not effects of these causes the eclipse is in us not in the Sunne or Moon that causeth these things It is for that the moon whereby in the Apocalips are signified all changeable things is not trode under our feet as it should be but is lifted above us and doth eclipse the light of Gods grace that it cannot shine upon us mens unchaste and unnatural conjunctions their greedy and covetous aspects their cruelty and extortion these are the planets whose conjunction and aspects cause warres plagues and famine which I do not speake as though the heavenly bodyes did not worke at all I know and confesse they have their Physicall effects though the division of heavens into the houses and parts which the astrologians set downe be most phantasticall and blockish but to teach us to cast our eyes from the second causes to the first and that we would have our eyes fixed on our own sins for which God layeth his chastisement upon us whereof the Jewes had experience who were then punished by tyrants and oppressors when they fell from God and renounced his religion which the Prophet sheweth when he saith that warre taught them that which they could not before learne in peace When Elies sons through their wickednesse caused the service of God to be despised the Lord sent warre amongst them and the Arke was taken c. when the Jewes would be by no meanes reclaimed the Lord telleth them by the Prophet that he would do unto them as he had done unto Shilo for the wickednesse of his people to the same effect also the same Prophet Chap. 26. 5 6 c. threatneth the like curse to all the Cities of Judah c whereby we may gather that the Lord calleth his servents by warre dearth c at such time as they are as you would say provender pricked But leaving them let us apply these things to our selves Remember the exhortation which the Prophet useth to the building of the Lords house and you have heard the proportion betwixt their temple and our Church The time admonisheth us even as it did them to consider our wayes for we are visited with scarcity even as were they but behold when as by reason hereof we should be humbled under the mighty hand of God to call our wayes to remembrance and to mend our naughty manners we are wanton and give our selves to sporting and pastime The which is by the sound of the trumpet signified not the sound of atrumpet to proclaim a fast as the Lord commandeth by the prophet but to proclaime idle and ungodly playes as though wee were resolved to verefie that which the Prophet saith I called saith the Lord to weeping and mourning and behold eating and drinking c. which is also so much the worse that these playes have been condemned by statute of our university yea worst of all for that at this time there is an order appointed by authority for extraordinary prayers to be used whereas we not onely take no such order but rather the quite contrary by this disorder which is such that the cry thereof is carried from one side of the towne to the other and though that cannot be said of it as of the cry of them that sate them downe to eate and drinke and rose up to play It is not the sound of them that have the worse c. yet not farre unlike may it be said Jt is not the cry of warriours but of wantons And here the Prophet setteth it downe that they sowed much c. and layeth downe the cause for that the Lords house did lye waste let us also consider as the Prophet commandeth our own ways I will not discend to particular persons but let every man consider it on his bed whether there be not some who having many Ecclesiasticall livings and much coming in yearely into their hands thereby yet may count it so as though it had been put into a bottomlesse purse and whether many that live on pulse be not in as good liking as they that feed on such variety I leave it to your owne consideration In ancient time the Pastours had good livings allotted them but they waxed carelesse negligent and slothfull in discharging their duties insomuch that certaine hundred of yeares the fault