A fruitful and necessary Sermon, specially concerning Alms giving, preached the Twisday in Easter Week. The year of our Lord 1572. at S. Mary's Hospital.  
By Thomas Drant, Bachelor in Divinity.  Micah. 6. 
God told thee (O man) what good is, and what the Lord doth require of thee: certainly to do that is just, to love pityefulnes, and to walk humbly before thy God.  
¶ Imprinted at London by john day, dwelling over Aldersgate.  
Cum gratia & Privilegio Regiae Maiestatis.   

¶ To the right honourable Sir Frances Knolls Knight, Treasurer of her majesties household, and one of the most honourable privy Counsel, grace, and peace from the father of our Lord jesus Christ with increase of all Godly honour.  
NO man can well judge of that which he knoweth not, and of that which he knoweth a man may judge most fitly: Your honour both heard this Sermon, for your learning you can judge of it, and for your virtuous zeal to God, and your common wealth you will not judge amiss of it. And therefore with a very good will I give, and present it unto your honours patronage.  
This Sermon hath three specialties in it. The first is it speaketh, & pleadeth much for the relief of poverty. Secondly, it is earnest for the safety of the Prince, & weal public as it now is: Thirdly it is tart, & vehement against sin: as bribery, simony, usury, hypocrisy, flattery, hard heartedness, viciousness, trouthelesnes. etc. The first point no man with an honest face can speak against. The second (God be thanked) as the case is come to pass, few, or none dare speak against. The third hath always been unto the preachers most dangerous. And therefore I was to crave your honourable protection.  
Of myself I could with a good will have suffered this treatise to have gone no farther, but so would not other, Both Ministers, and Gentlemen of good virtue, and understanding. Furthermore that commendation which that learned man Doctor Humfred gave it at Paul's cross did some thing persuade me thereunto. Lastly your honours so harry, & ready receiving of it hath concluded the matter.  
The Lord God bless you (right honourable councillor) and all yours, increase, and continued the knowledge, and love of his truth in you. And bring you hereafter unto that life which through Christ jesus abideth to your for ever.  
Your honours in Christ most humble to be commanded. Thomas Drant.   


❧ A warning to repentance.  
YOU rich men repent you,  
and give of your goods,  
For if death prevent you,  
ye fall into floudds,  
Of cares, and of carking,  
of pangs, and of pain,  
And of conscience barking,  
for ill gotten gain.  
The worm (lo) will bite you, 
Esay. 66. Mark. 9   
as Esay doth tell,  
God's vengeannce will smite you,  
for ever in hell.  
You praters at Preachers,  
that keep such a steer,  
You taunters of teachers  
your faults do you hear.  
You pillars, and pollers,  
leave minding your muck:  
And leave greedy prowlers,  
from poor men to pluck.  
You great ones, and neat ones  
make no more delays,  
Mark, God's word, or God's sword  
will cut of your days.    

Mitte panem tuum super faciem aquarum quia multitudine dierum invenies illum. 
Eccl. 12.   
Da partem septem, aut etiam octo: non enim scis quid erit mali super terram.  
Si repletae fuerint nubes, pluuiam super terram effundent: & si ceciderit arbour ad Austrun, aut si ad Aquilonem, in locum in quem ceciderit ipsa arbour, ibi erit.  
Cast thy bread upon the face of the waters, and after many days thou shalt find it again.  
give part of it unto seven, or eight, for thou canst not tell what ill willbetide upon the earth.  
If the clouds be full, they will pour out their rain upon the earth, if the tree fall, whether it be to the South, or to the North, unto what place it doth fall, there it lieth.  
IT is now right honourable, & well-beloved in our Lord, and Saviour jesus Christ ij years a gone sense that on this day, and this hour I occupied this place. Sense which time I can not report any great news unto you out of the world. Save only that saying of Terence: 
Terence.  Poeta cum primum. etc. Terence when he began first to writ Poetry persuaded with himself that all the world would be in love with his doings, but it fell out otherwise: 
Revel. 10. vers. 9  Even so it cometh to pass with the preachers of the word of God. The word of God is sweet as honey in their mouth. But it is bitter in their belly, men begin with joy and clapping of hands, But if they stick to the word in continuance it will replenish their belly, & their bones with bitterness. But, for that there is so great number of you come forth to hear, and it seemeth that your desire is great to know what you are come forth to hear, I will therefore tell you. This text that I do mean to entreat of is only for alms, and for opening of your bowels, and giving relief unto the poor. And because I would put it in such order that ye might the better bear it away. I will divide it into these branches.  
First that alms must be given, & how it must be given.  
Secondly to whom it must be given, and what must be given.  
Thirdly, why it must be given.  
I do half distrust that these speeches of mine willbe in vain, and come back again unto me, even as the Prophet Esay saith? Domine quis credet auditui nostro Lord who will believe that which I have heard? For it is an hard persuasion to persuade against money, and it is as much to some to depart from their money to the poor, as to pull out their eyes and cast them away, or cut of their legs and give them away. Yet I cannot but comfort myself in God, For these that have the ears to hear me shall hear me. And that I may do it to the better fruit of you here assembled together unto the glory of God in heaven: I shall desire you to assist me with your good and devout prayers. etc.  
Now well-beloved, if it please you to see over with me the contents and persels of this piece of scripture, I will give you this view for your better knowledge, First, that alms aught to be given, and how, which is contained in these words Mitte panem & Da partem. The second, what aught to be given, which is in this word Panis bread. And to whom we aught to give upon the face of the waters to seven. and viii. Why we should give because after many days we shall found it again. Secondly, because we cannot tell what ill may be chance upon the earth. Thirdly, because clouds and trees are bounteous, and liberal.  
And touching the first point that we must give alms, I cannot but marvel that men are so slow, & hard affectioned in giving considering the great threatenings of God to those that will not give, 
Threatening against hard heartedness.  & the promises of God to those that will give. Touching the threatenings of God, Let us think thus. 1. john. 3. Qui habet facultates huius mundi. etc. He that hath the substance of this world, and seeth his brother want how can the love of God be in him. So that this Scripture threateneth, that God will love him no longer that doth see his brother in necessity, and will not relieve him. The weight of this threatening is the loss of the love of God: the which love is so great that when as the mother forgetteth her child, yet the love of God continueth still to his beloved. And it is surely to be thought that those that are verily beloved of god, cannot by depth or height, heat, or cold, or any violente means be separated away. 
The first threatening is the loss of the love of God.  We may see likewise a precedent of our punishment for not giving alms. In that rich person which S. Luke speaketh of chap. xuj. The which rich man after his death to his greater grief see Lazarus who he had contained in one haven of rest with Abraham: Again he could not help his friends by warning of them to amend their lives, & that which was worst of all other, he was tormented in fire. (I am tormented in this fire saith he.) Fire burneth, scaldeth, scorcheth & tormenteth, and if the world will not believe this, Let them do as S. Thomas did into Christ's wounds, put in their hands, and feel. But the world believeth that there is no fire, But I believe that it tormenteth, and that it willbe found so. Further we read Math. xxv. Then he will say to those that be on the left hand: go ye cursed from me into fire which was prepared from the beginning. When I was a stranger ye did not receive me. etc. So that the fire is not only hot, but it is everlastingly hot. Martin Luther said, that he could not remember God the father without horror and fear, except he remembered also jesus Christ. Then, 
Hell exhorteth to liberality.  the remembrance of the pains of hell be without Christ intolerable. But specially eternity of punishment hath all terror in it. If that a man should be pressed with a stone as big as the whole earth, and every thousand year a bird should come, and carry away but one bilfull of this stone, yet in time the stone would wholly be carried away. But that which is ever can never cease. Let therefore fire, and eternity of the fire, exhort you to be merciful unto the poor.  
If you will rather be moved by promises, God promiseth lviij. 
Promises.  of the Prophet Esay. If thou dost break thy bread unto the poor, and pour out thy heart, Thy light shall rise in darkness, and thy dimness shallbe as the none tide, & God shall ever guide thee. He shall fill thy soul in all drouthes, and he shall fatten thy bones, and thou shalt be as a moist garden and as a fountain whose water shall never fail. Again it is said come ye blessed of my father possess the kingdom prepared for you before the foundations of the world were laid. When I was a stranger ye did receive me. etc. So that the possession of the kingdom of heaven remaineth to those that harbour strangers, and clothe the naked, and do the like works of compassion. The pleasures of heaven are joyful pleasures, our tongue cannot speak how joyful, nor our ear hear, nor our heart think in what excess they be. The greater the joys they be, the more they exhort us to be liberal. give therefore: for even of itself it is goodly to give. Christ saith it is more blessed to give then to take. The nobleness of creatures consisteth in giving: the Sun in giving his light, the Moon her light, the stars their light, the clouds their water, the trees their fruit, the earth her grass, the grass her flowers. All good natures have been well spoken of for giving. Sallust saith Caesar by helping by relieving & forgiving got renome. Augustus Caesar thought that day to be lost in the which he gratified no man with some pleasure, But you will say how should a man give? Mitte. That is, cast it, mens alms must be cast. In casting there are two things. The will of the doing, & the readiness in doing. Touching the will itself, Tully saith in his offices, That which is well done is therefore well done because it is willingly done. Concerning the readiness in giving, we must cast it. We must do even as God doth to us, if we seek the kingdom of heaven all things are cast unto us. The true obedience of God doth not prolong, 
Gene. 7. Gene. 17. john. 10.  or drive of from time to time, Noath the same moment that he was commanded entered he, and his into the Ark. Abraham Circuncised his house in the same day he was appointed. Christ said to the Apostles, come and see, and straight way they came and saw. jacob being commanded to go out of his country hoist up his feet, and went. It is commanded in the xx. of the proverbs that we should not say go, and come again to morrow. james saith iiij. that we know not what willbe to morrow. Gregory Nazianzen saith in his Epigrams. That when he had once lost the good tenor of life, grey hears was got about his head or he could recover it again. If we begin to harden our heart towards the poor, being young. If we do not cast our bread readily, but drive their hungry mouths away grievously, grey hears will come upon our heads, or we can come back into the way of pity, and compassion.  
And as we must cast our bread for our own part so recklessly that the one hand shall not know what the other doth: So must we do it so equally in the behalf of our poor neighbours, that there may be a division, for so it is meant in this word Distribue, or Da parts: that is divide it, or part it. 
job. 31. Tobi. 2.  So job and Tobi are reported in the Scripture to have broken their bread. Our people have not all one belly. As Nero wished that the people of Rome might have all one neck. 
Indifferency in aims giving.  One chimney being full of fire an other may be cold. One pot being full of liquor an other may be dry. And one poor man's belly being full, another poor man's stomach may be knawing, and hungry. That is a good stomach which sendeth out nourishment unto all parts of the body. And that is a good common wealth, which looketh to every member of the common wealth. For as it is good for every one that all should be looked unto, so it is good for the whole state of the weal public.  
Tertulian saith, where there is no justice, there is no peace. And it is true, for not only beggars as Irus and Ulysses do fall forth for lack of equality, but it goeth further, and higher: For Esaw wished his father's death, because he had given all away unto jacob. So Caesar saith in Lucan. That certain private men had caught all the wealth into their hands. But that is the special, and greatest heart break, when as things are so unjustly divided, that worthy men have little, And unworthy men have much, as when great learned S. Austen is Bishop of little Hippo, and little learned Aurelius Bishop of great Carthage. Other some expound this word Da parts, rather thus Da part. That is, give part. And then you will ask me how much a man must give of his substance. I will answer with Nazienzen out of his Epigrams. 
How much a man must give.  give all or most, or half, or little less. And out of Tobi the iiij. chapter: and if thou hast much give much, if little, give as much as thou canst. And out of Luke the 3. chap. He that hath two coats let him give one to him that hath not, & of meat likewise. Here if ye desire that I should qualify this straight commandment: surely I will not, our own hard hearts are ready enough to find excuses▪ But I will let the commandment ly● hard as it doth, stand to your own perils and qualify it as you can.  
Let us go forward, and see what w● must give, and to whom we must give▪ The text saith we must give bread Bread therefore is the thing we must give. 
What and to whom we must give.  In the which there be two things to be noted, the one is to the taker, & the other to the giver. To the taker as thus. Bread will serve beggars. beggars may not be chosers. They are bold beggars that in Stangate hole take mens horses by the heads, & ask money, beggars may not be of the opinion of the anabaptists that every man's goods are common. beggars must be content to take up their cross every day, & to suffer. And to know that man's nature is satisfied with a little. Again here the giver may learn to give freely. The thing that he giveth is but bread. The Hebrew word Lahem signifieth, bread or fruit. Bread is the fruit of the earth. The earth giveth it us, and therefore we may the better give it again. It willbe said that bread in this place signifieth as in the Lord's prayer all things necessary. 
Math. 6.  I will not greatly stand against it. Howbeit I must needs say it is worthy to be noted. That the fare and the there of the old time is contained in bread, & the drink of the old time is contained in water: But in this thing as in other things the simplicity of the old world is quite fled, and new things and corrupt things are crept in. In old time father jacob desired he might have but bread in his journey. 
Gene. 28.  In this new times it is with us as Bernard said it was with his Monks. 
New fashions and old fashions quite contrary.  I marvel (saith he) that such intemperance is grown amongst my Monks in their eatings and drinkynges. All things are dressed with such heedfulness and craft. The palate is enticed with new sauces. Who can tell by how many means eggs are tossed & vexed, with what a do they are turned out, and half turned out, made soft made hard, and diminished, fried, roasted, fersed, with other meats, without other meats? The stomach doth declare itself to have enough by often belching: but yet their curiosity is not satisfied whilst that the eyes are filled on with colore and the palate with tastes. The unhappy stomach to whom neither colours do shine, nor tastes are dainty, whilst it is compelled to receive all things, it is rather overwhelmed then refreshed.  
In old time their drink was contained in the name of water. In the new time it is as S. Barnard saith of the drink of his Monks. 
In libro Apologetico de Monachis.  Primo vinum lymphatum non admittitur etc. First of all we can abide no water in our wine. We have all gotten weak stomachs. I am ashamed to speak it. Thou shalt see in one dinner half cupfulles of wine carried back again. And divers kinds of wine are rather smelled to, than drunken of. Not so much drunken as tasted: at length after witty tasting, & swift allowing, they chose one which is most strong, and heady. Again they mingle their wines with honey. Do they that for weakness of their stomach? truly I do see none other purpose in their so doing, but only that they may drink more, or with more pleasure. But when the veins are full of wine, and do frote and beat all the head over, a man rising so from the table, what other lust than hath he but to go to sleep? And when he is come to his bed, he doth morn not the sin of his drunkenness: but because his stomach is gone that he can eat no more. 
Gene. 18.  In old time Angels were wont to go on foot, In new time as Solomon saith, 
Gene. 23. &. 38.  servants ride on horseback. In old time father jacob and judas traveled far journeys with a staff on their back: In these new times we cannot travail from one village to an other, But we have a sword, & a bucler, a Tuck, and a Target, a dagger & a raper, a musket, a caliver, a currier, a hargabush, and an half hack, a pistol & a pistollet, a dag and a snapehanche. I say the malice, & curiosity of new times hath driven away the simplicity of old times. 
Gene. 27.  In old time my Lady Rebecka came riding to her new husband on a camels back, In new time our Ladies have waggyns, couches, and horselitters soft, silken, & sewtable. In old time the Patriarch judas did know the harlot Thamer by her apparel, 
Gene. 24.  In the new time either matrons are so lightly appareled, or harlots so gravely, that things are blundered, and confounded. In old time the Prophets were known by their apparel, 
1. Kings. 13 Read Peter Martyrs Commentary.  As that Prophet which was slain by the Lion, In the new time because some godly men have a remorse in wearing some kind of apparel. Therefore other some of the ministery pretending the same Religion, will go bravely like minions. 
Gene. 37.  In old time joseph dreamt a dream that he should be in great estimation & that his brethren should worship him, and told it them. In new time it is thought a sovereign wisdom to be of an hollow, and close heart, and to dissemble in all things. 
Gene. 39  In old time joseph could not be pulled by his mistress to consent unto her, In new time it is a certain kind of trade for men to rise up by pulling their mistress. 
Gene. 49.  In old time joseph forgave his brethren, that had abused him, and done him so many injuries. In this new time there is nothing but fierce revengement in all sorts. Every man taketh his fellow by the throat, And if there lack just occasions, they will pick quarrels. In the time of justinus Martyr. They cried out in matters of doctrine LET OLD THINGS PREVAIL. So I put you in remembrance of the simplicity of the old world. In matters of manners do now cry out Let old things prevail. And this much of that point, what we must give.  

To whom we must give.  Let us now likewise briefly see to whom we must give. The text saith in the first line upon the face of the waters. The second line to seven. or to viii. You will say you do not know what that saying meaneth upon the face of the waters. I think so. A good divine may miss the exposition of this place. I will not take upon me to understand it. But will tell you how others have written upon it. And first Castalio cometh into my mind, who expoundeth it thus. Cast thy bread upon the face of the waters. That is, unto moist places. By moist places he seemeth to mean such places, and persons as will be fruitful, and thrive by the casting of our bread unto them. But this exposition me thinketh cannot be true. Because that in this world no man can tell what success will come unto man. Solomon saith in the ix. chap. of Eccle. All things fall out alike unto all men. One chance is to the just and unjust. The good, & clean and the unclean. To him that sacrificeth, and to him that doth not sacrifice. Even as the good is, even so is he that doth sin. And as he is that doth swear, so is he that is afeard to take an oath. Again he said, I see that in running it did not prevail to be swift. Nor in battle to be strong, that wise men do not always get their bread, nor witty men riches. And that learned men are not always in favour. But time, and chance prevaileth in every thing. I do hereby therefore gather, that we should not stand still upon consulting, whether the party that we would give to, would thrive, or not thrive, be lucky or not lucky, it were but a vain consultation, because man cannot tell it. And therefore I will let slip this exposition. another exposition there is. That to cast thy bread upon the face of the waters, is to sand it over the Seas. And if this be true as it is not all together unlickly: We may see how large, and far spreading a thing charity is, which the great and huge body of the monstrous Sea can not dissunder. They be our neighbours also which devil beyond the seas. For charity stretcheth to the compassion towards all men. 
Charity is not tied to a few but spreadeth far.  And if that our power be such, we are bound to relieve those that be beyond the Seas: then this is but a covetous folly to persuade ourselves, That we are not bound in conscience to give any thing out of our own Parishes. Nay this is a forcible argument against them that provide only for their own households kindreds, and families. But specially against those which casting away all other care, do make their belly their only God. And think themselves borne only to themselves: men most far of from the observing of this precept. Sand or cast thy bread upon the face of the waters.  
There is yet also an other exposition, and that is to cast our bread upon moist faces, as much to say as faces of tears: 
Tears.  or weeping faces, & in deed tears are great cause of compassion, specially the tears that rise from beggars eyes are of great force, & must needs be regarded. If the tears of Esaw that wept for loss of goods, if of Pompey that wept at the sight of the City called Cacobasilia, 
Gene. 17.  of David that wept for the loss of one city, & two wives, Of Alexander that wept for the sight of a Tragedy, of Metellus that wept because he was not at the winning of Numydy, If the tears which rise of foils, of kindness, of unkindness, of parcel losses, if the tears of unkindness be famous, and remembered: what say you to those tears that rise of beggary, of misery, and of hunger. O what should a man say to those faces, which be made moist through the sting of hunger. Hunger hath most bitter, and sharp effects. It casteth in, all extremities. Proverb xxvij To an hungry soul every bitter thing is sweet, it made the Apostles glad to eat the ears of corn. David glad to eat the show bread. Lazarus glad to eat crumbs. Elias glad of meal, Corcutus the Turks elder brother to live long with wyldinges. In the destruction of jerusalem it made the mother to eat her child In the wailings of jeremy it made people to eat their own ordure. 
Gene. 41.  It made the people cry unto Pharaoh for bread. It made so great an hunger in Samaron, 
2. Kings. 2  that the head of an ass, and a little Pigeons dung were dearly sold, 
Esay. 51.  it made them to sound and to lie in the streets. 
Apocal. 6.  It maketh them black as suit, And therefore the horse of hunger is called the black horse, And in this place is said to make men to shed tears, and have moist faces. David saith that God numbered all his tears in a bottle. david's tears were worthy to be preserved. But, if ever tears were worthy to be numbered, the tears that are shed for famine, howsoever men neglect them, are undoubtedly gathered together into god's bottle, and thence they rain as waters out of viols in way of revengement of those that will not look upon them. 
He that regardeth not tears, regardeth nothing.  Tears are the last thing that man or woman can move by. And therefore poor Dido being at the last cast desireth Aeneas by her tears to be good to her: where tears move not, there nothing moveth. I desire you, good people, by the fainting of these poor men, by their black faces, by their cryings, by their swoonings, by their tears to be good, and merciful unthem. And to cast your bread upon their moist faces.  
The last exposition of this text, is. That a man should give his alms, though he have no more hope to recover it, than he hath that which he casteth upon the face of the running water. This sense I think to be nearest unto the truth. And this sense exhorteth us vehemently to be frank, and almost desperate in giving, and taketh away almost all excuse of holding, and retaining. Furthermore if ye desire to know to whom we should give, the text will tell you, to seven. or to viii. That is to a great number. The Scripture saith, give to every one that asketh, so God in the beginning of the Genesis gave herbs & other food to every living thing. Every common wealth that letteth any member of it to perish for hunger, is in so doing the worse, and more uncharitable common wealth. But, there be such doubts that you cannot be persuaded to part with any thing you have, 
Objections of the hard heart.  because a man parting now from his money to a poor man, it is as a man should cast a thing into the water, it will be lost, and it will not be remembered. Touching that point that you think it shallbe lost, ye shall here more afterward. 
The doings of men are soon forgotten.  Concerning the remembrance of your good deeds thus bestowed ye shall here present. I marvel what this world can do whereby it shallbe remembered? Is not the place of Paradise itself, and the iiij. rivers clean forgotten where they were? If Paradise be forgotten, shall earthly remembrances remain? Who doth now bear in mind what manner of apparel julius Caesar, or Solomon did wear? Or what were the fashions in attire in those days? 
Luke. 16.  Who hath in mind what meat the rich glutton did eat? is not the Chivalry of many a man forgotten? 
True alms never forgotten.  books and book writers forgotten? dwellings, feasts, shows, Royalties, joys, and jests forgotten? all things in this world are, or shallbe forgotten. But God is not unjust that he will forget the work, 
Hebr. 6.  and love which you have showed in his name.  
Yet there is an other doubt that a man must give to so many, to seven. or to viii. 
another excuse.  Alas will they say, we shallbe overwhelmed with number. A man by giving to so many beggars, himself in time shallbe a beggar. David answered to this, I never saw the just man forsaken, nor his seed begging his bread. He meaneth this, that in so long a life as David had lead, a man shall scarce see that upon an upright heart in giving a man shallbe brought to beggary. But let us see the weight of this doubt, thou sayest thou art afraid to give unto seven, or to viii. Let me hear what thou sayest, is it so great a thing to give unto seven, or to viii? But thou makest it no great doubt, thou thyself alone to set upon seven. viii. ix. x. or xx. dishes. To have xx. coats, xx. houses, xx. farms, yea xx. lordship's. If thou be a Lawyer thou art not afeard to under xx. poor men, or a Merchant to eat up twenty Merchants. Where there is no fear thou art much afeard: and where there is much fear, thou art nothing afeard. The world can ever easily found a staff to beat a dog. The world is never without excuse, it is ever ready to find delays, and find shifts to keep in their alms. So Naball when David made his moan to him for relief at his hand, Though he were a stark fool otherways, yet he readily found excuses to deny him his request. 
1. Sam. 25.  For first saith David who is Naball, 
Nabals' excuse.  or who is the son of Isa? Secondly he saith, that many servants were gone a side from their master. Thirdly, that such meat as he had it was provided, but for him, & his shearers. Well, go to, let us examine these reasons of Naball, and pursue his excuses. Who is David quoth Naball, and who is the son of Isa? Abigall a wise woman, the wife of Naball did know David. The servants of Naball did report very well of David. David had killed great Golliath, David was known to the Ladies of Israel, and all Israel: yet Naball doth not know David. Naball did know David, but Naball would not know David. Deaf ears in adversity, deaf ears in adversity. Never in misery doth any Naball know any David. Let us see this second excuse, Many servants be gone a side from their master. Naball here seemeth to accuse David of going aside from his master, that is of a schism, or rebellion, Never thinking with himself the great cruelty of his Master Saul, The perilous accusations of Doeg, yea and at such time as David went about to assuage the devilish, and untemperat nature of Saul with pleasant, and well tewned music, At the same time Saul went about to kill David. These things Naball would not consider, for surely Naball, and wicked men will to the death accuse just men, rather than by their alms they will relief them. Nabals' third excuse was that such provision as he had was for him, & his shearers, and this excuse is also worthy to be thought upon. Let us consider David & Naball, what was David? as I said before, a triumpher upon Golliath, a man of wide renome, & under God the glory of Israel. What is David? At this instant when he made his supplication to Nabal a poor Gentleman, yet a Gentleman, yea a very honest godly & famous gentleman. What was David? like to be a Prince, a King, and his seed to rule in secula seculorum. Now what was Naball? His name saith, he was a fool. His good wife said he was a fool, and his manners proclaimed him to be a fool in secula seculorum▪ Yet foolish Nabal and his foolish shearers must have all. And David and his godly company must lack all: Thus what for fear to cast our bread into the water or for fear to give it unto to many as to seven. or viii. or else for other excuses which worldly Nabals can invent: David and poor men are most sparyngly refreshed, charity is quenched, and we dare not cast our bread upon the face of the waters. But these doubts are no doubts, wherefore we should not give, 
The first reason why we should give.  but the reasons that follow are great reasons wherefore we should give, because after many days we shall find it again. And here the world can doubt nothing, but that we shall find it again. For God saith in this place we shall find it again. In Eccl. 3 It is said, That the Lord which doth recompense favour for favour willbe mindful hereafter. That he which giveth in time of his fall shall receive relief again. In Psalm xlj. It is said. Blessed is he which doth consider of the poor and needy. Because in the day of necessity the Lord will deliver him. The Lord will keep him and quicken him. He shall be blessed in the land, and shall not be given over into the hands of his enemies. The Lord shall prompt him up in the bed of his sorrow. And turn his couch in his infirmity. So by these, and many other places it is plain, that God sayeth we shall find our alms again. 
The truth of the word of God proveth that we shall receive our alms again.  Neither can the hard hearted man stick here, except he will doubt whether God's words be true or not, The which if he do let him know what David saith Psalm. xciij. saying, thy testimonies are very true. Esay saith xlv. chap. De ore egressum est verbum meum & non revertetur. The word is gone out of my mouth and it shall not return. 2. Cor. 1. It is said: All the promises in Christ be yea & amen. And this is true of all Gods other promises, They be all yea and amen, 
Gene. 49.  Old jacob promised that Christ would come so it fell out it was yea and amen.  
For God fulfilled that which he promised by jacob. 
Gene. 15.  He promised Abraham's seed like the Stars from the sky: It came so to pass as we read in third book of the kings: 
3. Kings. 3  I am saith Solomon in the midst of this people, which can not be numbered nor counted. His promise that he made to Sara was true. Hi● promise that he made in thirty. of Exodus in delivering his people out of Egyp● was true, That which he promised t● josua of the winning of the City Ha●● and all the kings that conspired against him was true likewise. 
josua. 8.  
1. Kings. 13 3. Kings. 3 1. Samu. 65 1. Sam. 4.  He promised David his kingdom, Solomon wisdom Pharaoh destruction by water, Saul loss● of his kingdom, Helye neck break Solomon the dividing of his kingdom And all these proved true, all and ever the words of God shallbe found certain that is yea & amen. Neither are we alon● to venture of the certainty of these promises. They have been that have ventured long before, and with great ieperdie upon the bore word of God. 
Gene. 12.  Abraham ventured to forsake the acquaintance o● his youth, his kinsfolk, and friends, and and to leave that which he had long sen● with his eyes, to go to that which he never saw, So ventured he to set upon king Gederlaomer and his fellow kings. 
Gene. 14.  And further to kill his own son, and all this upon the bore word of God. 
Gene. 6.  No ventured to defray great sums of money for the building of an Ark, All the whole world laughing on him to scorn, by the only warrant of God's word, Moses ventured to forsake the kindred, and acquaintance of Pharaoh, and rather to suffer affliction with the people of God only for the trust he had in that word. And as it is said in xj to the Hebr. what shall I more say? the time will fail me if I should rehearse of Gedion, of Barach Samson, jepth, David, Samuel & the Prophets. If all these have ventured, why dare not you venture? upon man's word the world will venture: man's word is but pen ink and paper. God's word is a rock, God's word is not subject to casualty. Man's word is subject to craft & casualty. If therefore we venture upon any ground, Let us venture upon God's word, why should we not venture? In short time after we must venture, for we must die, & leave our goods we wot not to whom. So in Luke xii. Fool this night they will fetch away thy soul. And then that which thou hast got whose shall it be? So in Eccle. 3 I hate my labour in the which I have laboured under the sun. Because I must leave it unto a man which shallbe after me. And no man can tell whether he be wise or a fool. And yet he must be a Lord in all the labour, which I have laboured under the sun. Heirs apparent I say are not always heirs at your death you must venture it, therefore now venture it. Venture, for after many days ye shall receive it again. But it forethinketh you that God differreth your reward many days and that it shallbe long or you find it. 
job. 1.  Know you what job saith. If we take good things at God's hand, Why do we not take ill things likewise? If we be well content that God should long differre our punishment why are we not likewise content that God should long differre our joy, & reward? God suffered Cain long unpunished, He suffered the sinners before the stud Cxx. years after he had warned them. He suffered the Amorittes, whilst their iniquity was filled up. He suffered Sodom, and Gomorra whilst the cry of their wickedness was multiplied, and their sin was to much made heinous. 
Esay. 1●.  He suffered Mohab iij. years, he threatened that the people should be slain on the altar in jeroboham's days for their wickedness, 
1. Kings. 13  yet he differred this punishment CC. and lx. years. He suffered ungodly men to prolong their days by their malice. He suffereth wicked men to live in great prosperity, and to be buried honourably. 
Eccl. 7. and 10.  And their sons to be great men, And ride on horseback. He suffered the rich man in S. Luke to eat and drink even to his death. He beareth with iniquity in all men, and suffereth it long unpunished. Therefore if it be long or we find our bread again, we must be content with it. If it grieve us that it is differred many days. Let us remember that David also being a good, and just man was unlooked to many days. And therefore he crieth often Vsquequo. 
Psalm. 6. and .13.  How long, how long Lord, how long, and this he crieth oftens. The people of God saith, that they were exercised with miseries even from their youth. Godly men die unburied, and he that did save a City. 
Eccl. 9  God suffered him in this world to be clean forgotten. Sara suffered long vexation of Hagar, and her son, Abraham suffered long the injury of Abimileckes servants, joseph suffered long the wrongs of his brethren, and of his mistress. jeremy suffered long and many wrongs. Paul suffered long troubles, and wrongs. The people of God Apocal. vi. cry out how long O Lord thou that art holy and true. Dost thou not judge and revenge our blood on those that devil on the earth. So that God exerciseth good men long in the troubles of this world, 
Our time is but short though trouble make it seem long.  And therefore we may be contented if after a long time we find the fruit of our alms again. Neither be these days long days in deed, but in opinion, and though they be many days, yet are they but days. For the length of our life is not worthy to be named in the name of years. Our life is as jacob saith of his life my days are but a few. joseph being borne in the middle age of jacob is said in Scripture so be the son of his old age. For a man being a child, is even now at his middle age: and being at his middle age is even now at his old age. An hundred years in age is but the years of childhood, so it is said a child of an hundred year old. 
Esay. 38.  The Prophet Esay calleth lx. years but one moment. He telleth his people he would forsake them for a moment, He meaneth lx. years in the captivity of Babylon. Paul calleth the griefs that we have in this world the griefs of a moment, David compareth man's life to wind, to talk, & to a shadow: Esay compareth it to the removing of a tabernacle. job to an eagles wing and to a weavers shittell. So that these many days are in deed but a few days. Go to it freely therefore, For after a few days though you think them many days. What soever you mercifully bestow upon the poor ye shall find it again.  
There followeth an other reason. 
The second reason wherefore we should give alms.  Thou canst not tell what willbetide upon, the earth. So that here Solomon seemeth to say this much, There will some thing fall on the earth that thou knowest not of, if thou didst know of it, o● wouldst know, it would surely stir thee up to be liberal. And that thou dost not know particular chances I do not greatly blame thee. In deed Solomon saith truly, We do not know things to come. For it was not given unto the Apostles to know times, & the moments of times, For even in these things where our book lieth open, we are deceived for lack of knowledge. So Gregory Nazienzen seemeth not to know the true honour of Marriage. 
Orat. 31.  Nor justinus Martyr the state of angels, and their affection towards women. Nor Austen the true meaning of the Psalms. 
Lib. 3. cap. 8.  Nor Jerome of the little prophets. Nor Ireneus the age of Christ. Tertulian knew not truth in second Marriages. Nor Chrysostom in free will and taking of oaths. The Council of Ephesus was deceived with Eutiches' heresy. The first Council of Nice had committed a great folly but for Paphnutius. The third Council of Carthage was deceived, in forbidding prayers to be made unto the son of God. The third Council of Nice knew not the truth & therefore they set up Images and candles, and dissanulled the writings of Epiphanius. Peter Martyr seemeth to some not to have understood what Sinus Abrill meant. Beza saw some things that calvin saw not. And Mollineus would seem to see further than Beza. Musculus confesseth he knoweth not that saying of S. john, That you may be one as I and my father am one. Bucer is thought not to have determined well of usury. Castalio saith that he understandeth not the x. part of the Apocalypse. Man's knowledge faileth in all things, Vesalius is reproved by Columbus in the Anatomis. Fuxius by Matheolus in the Herbal. And Matheolus by others. Galene the great Physician is reproved by many, Paracelsus hath controlled them all and is controlled himself. In Arithmetic they cannot hit the rule of Algebra, In Geometry Cardanus saith but Euclid hath not handled the matter with dexterity enough. In Astronomy Ptolemy and all his assistance are called back by Copernicus; In Logic they are called back by Ramus. In moral Philosophy, they know not what the chief good of man is, In the Greek tongue, the phrase of all men is controlled by Dionysius Halicarnasseus. In the Latin tongue there is no man's style, but it hath some blemish except the style of julius Caesar. If in tongues and Arts, where nature endoctrineth and our book doth help we know not and are deceived, then in things to come, the knowledge whereof is most hidden, it is no marvel though our fore sight be naught worth, if these easier things be so hard to attain unto, than those harder things are most hardly discussed and specially the knowledge of things to come is in truth itself a thing of great difficulty. 
Astrology.  And here appeareth unto me a deep matter, a wide controversy, and a large field to speak with or against the Astologers. And the matter is somewhat doubtful. For if I speak with them my text speaketh against them, If I speak against them. The greater part of men who laugheth all learning to scorn will have better will to be rude; & less love to be learned. If I speak with them Picus Mirandula speaketh against them. If I speak against them jeronymus Cardanus, jovianus Pontanus, & Marsilius Ficinus speaketh with them. Speaking with them calvin of a great judgement speaketh against me, if I speak against them Philip Melancthon a man of much learning will not speak with me. And to conclude I say as our Saviour Christ some time said, who being called to be a judge, and ●●●per in matters of law about parting of inheritance (he said) who hath appointed me a judge amongst you? Christ would be no judge in such base matters. 
Pyvish holiness maketh foolish judgement.  But I dare not judge in these learned matters, Neither will I seem to over rule the judgements of such worthy, & excellent fathers, yet what I mistake I will say. And that I say, seemeth to me to be void neither of reason, nor of conscience. First therefore I mislike the pyu●● holiness of some. Who either to reserve (as they think) the more power to God, do take away all the virtue, and worthiness of the creatures: or else to please M. Caluin the more, do take away all Comercia coeli, that is all the influences of heaven. But as job said Go to the beasts of the field and they will teach thee. 
job. 12.  So I will them to resort, but to the contemplation of nature, and they cannot be ignorant. The herb called Orphan liveth without any root. 
Natural proofs.  The Mallow and the Marigold & the herb called Holitropium apply themselves to the presence or absence of the sun. The Bittell according to the form of the moon, cometh out and goeth in with one course. The Pise mire in the full moon, worketh day & night. Cucubers in the full moon be more full, in the waning of the moon more empty. Shel Fishes follow the course of the moon. The falling sickness and the sickness of eyes men's sicknesses, and women's infirmities, are increased and decreased by the semblance of the Moon. Yea and the great huge Sea, also followeth the proportion of the Moon likewise. This granteth also calvin himself, that mellancolly, collar, & other humours are moved and wrought by the planets, and touching man's bodies somewhat more may be granted. Howbeit, he that denieth that the heavenvly bodies, have no doings towards, or upon the inferior bodies, for my part I think them not only to be witless but also to be myndeles. But here I do specially mislike, that the Astrologians will not only give out their guessings in general matters. But also in particular countries, and cases, They will forspeake of war, and of peace, and of dearth, and of chepth, and as they call them, particular matters of fortune: it irketh me farther more to remember the vanity of these men. For as the Saracens will seem to derive their antiquity from Sara. And the Haggerens from Haggar, (and that which would make a sober man to laugh, 
The Astrologers do falsely claim antiquity. ) The Heroldes also, will fetch their antiquity of their imblasening, from Cain and Abel, The Papists their Religion from Peter: So these Astrologians will defend their fact, and prove their Art good by the examples of Adam, of Abraham, Isaac, & jacob. As who would say Astrology were a thing of great primacy. We read in deed that Adam gave very proper Hebrew names to fowls, fishes, & herbs. But that he had any knowledge in the Stars that we read not.  
Gone xu It is said to Abraham, Number the Stars of heaven if thou canst. Austen in his book De Civitate Der. xuj. chap. saith thus. That those are to be contemned, which say they have found out the number of the Stars, For it is only the property of God to know the Stars & their names. And surely if that any of them should at any time have had any knowledge in that science; My think that the Patriarch Isaac should seem to be instructed therein. For of him it is written, 
Cap. 24. vers. 62.  Isaac went into the fields to study. But of the other it is not written that they went to study or die study. Of the same Isaac we do read that he did not know the day of his death, Therefore we may thus conclude. Isaac the student did not know the chief part of Astrology, that is his fatal hour. Therefore Adam, Abraham, and jacob, which in Scripture have no name of stud●en●es did not study Astrology, or at lea●● were ignorant in those things, which the Astrologers do challenge unto themselves. I will not urge here the texts of Esay or S. Austen, or of Tertulian in his book De habitu Mulicrum. Let them by me enjoy their Art whether it be much; or little. νόμος, or λό●●ς, Rule or judgement. Howbeit I marvel, if that clear judgement may be rendered in their science. Why then do they always writ darkly, or falsely? darkly, like Apollo the devil of Delphos. Such a profound impostor, or deceiver was Nostradamus', who gave out the text openly. But kept the Commentary in the chancery of his own breast. Our men are a little more dull they writ plain, for they writ plain lies, and both half disclaiming, and cortalling of their Art, yet they powder it with lies still. There hath so many gone about to tell us great truths, & so few hit in little truths, that I suspect it, there is not any truth great or little in that their great mystery of Astrology. But though they know not particular chances or times, or moments of times, yet though we never view the face of heaven, but poor upon the earth like brute beasts, which God hath framed to look where they like best. This must needs be the entry door, The threshold, The Alpha, 
Eccl. 8.  and the a. b. c. of all Divinity, Scio quod beve erit timentibus Deum. etc. I know that it shallbe well unto those that fear God, and are afraid of his face. And it shall not be well unto the wicked: Neither shall they prolong their days, because they are not afraid of his face. Here then stay. And you shall see together with me. Whether it be likely that ill, and mischief will fall upon the earth, the case is this. If the fear of God be in men, there will no mischief fall upon the earth. If the fear of God be not in men there will mischief fall upon the earth. And here I enter into the fearful & discouraging question. Whether the fear of God be in this generation or not. The fear of God ye know, and the love of God are most nearly knit together. And where soever is the love, and fear of God there is the keeping of God's commandments. So that now I must demand whether that God's commandments be kept on earth. 
john. 14.  And now this question groweth from bitter to bitterer, from worm wood to gall, From worse to worst. For, (thought I) for me to go tell the breach of the laws throughout the land, And the breakers of God's laws, and the illness that may, & will light upon the land: Since jonas so feared it, Michae so felt it, and jeremy so smarted for it: (As I say) I took it be a toto cold occupation, and a very unthrifty. Sigh that I myself also have tasted it before with mine own experience. And hark, how fear cast in many extremities. This land (thought I) is divided into the Nobility, the Clergy, the Lawyers, & the people. If I should check the offences of the Nobility, I should speak against Lions. If of the Lawyers, 
Soph. iij.  I should speak against Wolves. If of the Clergy I should speak against Foxes, if of the people I should have to do with Wasps. And in deed in this respect I could not but compare the Nobility unto Lions. For as if any beast anointed with the lions grease, no beast of the forest will annoyed him. And as the Proverb saith, it is a grievous thing to awake a Lion: so no doubt it is both grievous and ieberdous to speak against the vices of the Nobility, and to wake them out of that sleep of sin, wherein they so sweetly and quietly slumber. Though Christ himself called the Priests and Pharise is wolves under lambs skins, yet I will rather now call the Lawyer's Wolves, both because they are greedy to swallow; and also in might and power stronger than the Clergy. The Clergy as it now is resembled most aptly (my thought) the nature of Foxes, who thought they seem to sleep before company, yet they will spoil and pray when no body looketh on & surely they sleep as sin is said to sleep in Genesis. 
Gene. ●.  Sin saith the text sleepeth before the doors: That is sin sleepeth whilst we live. But when we go out of the doors of this life it sitteth upon us. So they will dissemble their revengement before the eyes of the world, but when the preacher is gone out of the Pulpit, They will set upon him. The people I thought to be like unto Wasps. For if one Wasp sting upon a pyvishe affection, a number also will sting for fellowship. So that to conclude I see nothing from the world but eminent danger. And here I assure you I stood in a cross way, that I could not tell which path was better to tread. For displeasure being so near unto me from the world. And God being so far of to the judgement of flesh & blood: I was driven into a most uncerteinetie: Nor in all this world I could found any one manner thing that in this case could relive me, I left therefore the dwellers upon earth, & lifted up my mind unto him that dwelleth in heaven, in whose cause I did think once again to venture. And his spirit did assure me, that so far as heaven is exalted above earth. So far is his strength exalted above man's strength God's strength and his maintenance above man's maintenance, I did therefore by the favourable protection of God purpose with myself to utter my conscience, How despised and odious soever it should be in the eyes of the world. But because I was not very certain whether it would better edify this age to speak in roughness, or in mildness of spirit, I thought to use both ways, and kinds. And to do as the wise, Lapidary doth with his pearls, who according to their nature doth temper some of them with honey. And some of them with vynager. So I will deal with some gently, and with other some sharply. Neither will I charge them with sin from myself: but I will ask them of their own conscience. And first to begin with the Nobility, I must needs say as job said some time unto God, O that a man might speak unto you as he doth unto his neighbour. I would then demand of you many questions. And first I would ask of you, whether it be not in your Court as it was in the Court of Pharaoh. Where there was Princeps Pistorun, and Princeps Laniorum, 
Gene. 11.  The Prince of Bakers, and the Prince of Butchers. My question is this, whether that officers and masters of belly cheer and instruments of worldly pleasures doth grow up to great principality, And rather by those means then by wisdom government, temperauncy, council, activity, Chivalry & c? Again if I might speak to you as a man doth to his neighbour, I will ask you if all preachers be not to you as Micheas was to the Court of Achab, whilst he pronounced victory against the Syrians, he was a trim prophet and in great price: but at an other battle when he said they should not win, he was in great disdain. 
3. Kings. 22  So that serving their appetites they loved him, and not serving their appetites they did not love him. Again I would ask of you this question, whether that you be of Salomons opinion in this point, who saith by taking away the wicked man from the kings presence, 
prover. 29.  his throne shallbe established, And if ye be of that opinion whether you do practise, it or no? Also I would ask of you whether you do not rather delight to be noble men like unto Esau, 
Gene. 34.  whose nobility was in carrying four hundred men after him, then to jacob whose nobility was in the invocation of the true God, In calling of him, The God of Abraham, The God of Isaac, The God of jacob. Whether that ye be not like to that nobility which is spoken of in the fourth of Osee. Where it is said. 
Osee. 4.  Their nobility or chief men love bring ye filthily? Whether ye be of the opinion of our Saviour in the vi. of S. john. Caro non prodest quicquam. The flesh (saith he) profiteth nothing. And if the flesh profit nothing, Whether you can think that blood or gentry profiteth any thing? Again, whether that your Serving men do not use their badges as Cain did his mark. Because cain had a mark that if any men killed him, he should be punished seven times as grievously, But if Cain killed any we read in this world of no punishment: So I will ask you whether if one chance to kill one that hath your badge, or mark he be sure of execution, 
Gene. 4.  or not? But if any of yours chance to kill one, whether that then through the privilege of your badge, and mark he is not untouchable, These & many other the like questions if I might speak unto you as to my neighbour, good Lords and noble men, I would demand of you. But as in fleeing of an hare, or coney it is not very hard to pluck of the skin whilst it come at the head, but than it is very busy and difficult: so in controling of vice, it is never so hard in reformation, and stayeth so much as when it cometh to you, who are the heads, and I in this business am more likely to hurt myself than profit you. But that which I cannot, God can. To whom I pray for you. And to whom I commend you, and your virtuous amendment. If I might speak to the Lawyers as unto my neighbour, I would ask them but this one question. Whether they do not judge Secundum aspectum, that is according to the outward show. 
john. 7.  Whether that the face of a noble and a mean man, a rich man & a poor man be all one or no? Of the clergy I would demand, whether that in conscience, they do not think themselves like unto Cucumbers, the which Cucumbers, if it thunder from heaven torn themselves round about: so whether that they, if there be any thundering from the Court either by speech, or by letter do not turn their affection & that very roundly. Again, I would demand of them, whether that they do not suppose that the world doth think us very cowardly and foolish shepherds, that dare speak so boldly against the Pope, or against ceremonies, or with ceremonies, in which matters we are upholded with one faction or an other: But against vice we speak nothing, or very faintly: And as cocks nipped with kites claws, we cakle, but we crow not. Also I would ask of the Clergy, and that by their own experience of those that have preached sincerely, whether a man preaching freely against these two vices, uncleanness of life & bribery should not have his soul driven like a Sparrow from place to place, should not have furrows made upon his shoulders, have his soul made low unto the dust, & be blacked with slanders and adversity. To these Londonners because I may speak as unto my neighbours. I will thus say & demand of them. How they do live according to the profession of the Gospel, considering there is so few of them good and so many of them nought. And again whether they had not rather both the preacher, and Pulpits were set on fire, Then they would forsake that sweet and gainful sin of usury. Whether those which have had occasion to try them have not found them as unmerciful as the merciless Exchequer, as void of Religion as the Papist. I appeal to God that knoweth this, to the world that cannot for shame deny it. If I say the truth go about your own amendment, & not to hurt me. And thus much I have spoken in gentleness of spirit. If you marvel what can be said more rougher I will speak to you out of the 5. of jeremy. Go, and search throughout all the streets of jerusalem, and see and know and inquire in every street, whether you can find such a man, and whether there be such a one as doth judgement and seeketh the truth and I will spare the City. And as truly as God liveth, they will swear a very lie. And I said, truly these men are poor men and they are but fools. Because they do not know the way of jehova. And the judgement of their God. I will go therefore to the upper sort and speak to them for they know the judgement of jehova their God, but they also truly had broken the yoke, They had burst to pieces the bands. So that the cause of the destruction of this City was, that the people was not southefast in word, and the nobility was violent in work: Even so it is now through town and country, There is fraud and deceit, in bargains and in all speeches amongst the people. The nobility or upper sort are very violent, for they do not take that thing in hand, which they will not dispatch either by favour or money, and no rich man's matter or noble man's matter is an ill matter, or at lest an unlucky matter, I may be deceived, but if it be as I take it, and I pray God I do not mistake it, if it be so, I will utter my mind as I am compelled: And I will swear an old oath sworn oftens before by the Prophets Vivit jehova, 
God liveth & by God's life is all one.  God liveth, or by God's life, Except you do amend you shall all together perish. I hate no man, I see no man, I mind no man: but upon very love, and good heart I speak it, except ye repent ye shall all perish. O ye know, alas you know, But alas you will not know, what ill may betide upon the earth. But here some men do think their state so sure that no ill can betide to them upon the earth, but let us examine this opinion. Where dost thou live? upon the earth, what is above thy head? heaven. Who is the dweller in heaven? God. And thence saith jeremy our sins being tied to God's hand doth rele amain upon our necks. God hath divers ways to punish, and divers kinds of punishments, when as in the Prophet Esay, 
Esay. 6.  God counseled with the Cherubins, How to punish the wicked people, one of the angels said thus, and an other said thus. So that here by it appeareth that God hath divers kinds of punishments. Is man's heart so foolish, 
Plague's may chance upon the earth.  that it doth think that there can no mischief betide upon the earth? There is a thing they call water or rain, the which once came so largely out of heaven that it destroyed well nigh every living thing upon the earth. But thou wilt say there is a rainbow, I say the rainbow is the worlds rainbow, & not thy rainbow. In the rainbow it is covenanted that the world shall not all be destroyed, Yet thou mayst be destroyed. This evil therefore may chance to thee upon the earth. There is a thing they call snow job calleth it the treasures of God's snows. 
job. 38.  God hath whole treasures, & storehouses of snow to destroy the wicked. That ill also may betide upon the earth. There is an other thing called Hail: 
Exod. 9  which in Egypt destroyed all the cattle, trees, and fruits. So likewise in France, the year of our Lord viii. hundred xxv. And though there be a rainbow, which promiseth safety to the world from rain, yet there is no haylebow. This therefore ill may chance upon the earth. Blondus in his ix. book writeth that after the death of Adeotatus, there were so great storms of lightnings and thunders, that it destroyed all things save only a few Pulsis and roots. These ills also may betide upon the earth. There is also blustering and furious winds, which as Cuspinianus writeth in the time of Comnenus the Emperor blew down an huge brazen Image. 
job. 1.  And in the time of job blue down Job's house & his progeny. This ill also may betide upon the earth. There is also the air itself which may engender frogs to trouble thee, as in Egypt, and Grasshoppers as in France, and Italy, and as Cromerus reporteth in Polonia the year of our Lord. 1473. This air if it be very hot may bring the plagues of pestilence and of the sweatynges' sickness, wherewith we are well acquainted, if it be very cold it may destroy all the fowls of the air, as some times in the days of the Emperor justinian, it may frees the Sea and kill fishes as in the time of the Emperor Phocas, which is testified by Nicephorus & Paulus Diaconus. These ills also may betide upon the earth. There is also an other thing most dreadful and violent called fire. And though all other plagues fail, that plague wilt not fail Mallachi iiij. it is said that the day of judgement will burn like an oven. Esay lxuj. it is said Behold the day of the Lord shallbe in fire. The fires that be in your Cities you can help them with clampes & buckets, 
The great dangers many ways hanging over our heads.  if it be wild fire you can quench it with milk & vinegar. But this fire as Esay saith can not be quenched, It is said in Luke xvij. That in the days of the son of man it shallbe as in the days of Noe. In the days of No a little dove could not set her foot on the ground for the abundance of water. In the days of the son of man a little dove shall not set down her foot, but it shallbe singed with fire. This evil willbe a general evil, and this evil shall betide upon the earth. But let me come near unto thee, And demand a fresh of thee. Dost thou believe that no mischief can betide upon the earth? upon what part of the earth dost thou devil? In an Island. Thou must remember the Isles called Maiorica and Minorica were destroyed with connyes. As also the Isle Anaphe, as Eustachius writeth, if it be an Island, the sea may eat it up, as it hath done divers Islands. There is also great danger by the nature of the place of the arrival of enemies. This ill also may betide upon this kind of earth. But what profession is thy Island of? Of a Christian profession. Therefore the Turk is the great and sworn enemy. What is the Turk. One that hath most large and wide Signiories, one that useth severe discipline and policy, One that winneth much, and loseth little: One that hath a good affection to Islands, and this last year hath won the fine & wealth Island of Cyprus. And no doubt is set on by God to go forward. The Turk they will say is far of. But God whistelleth to those that are far of that they come like bees, to light where he will have them. Thou laughest at me peradventure to see me so careful. I morn for thee without peradventure to see thee so careless. Thou laughest at me, and God at thee. Thou carest not, but care, thou laughest but weep. And do good whilst thou mayst thou canst not tell what ill will betide upon the earth.  
What is the name of the Island? England: what neighbours hast thou? France and Flaunders. The one thou canst not retain in friendship but as men. The other is thine enemy most subtle, experienced, willing and able to do the hurt. Do good therefore to all men, and cast thy bread upon the face of the water, For thou canst not tell what ill will betide upon the earth.  
Is England an whole Island? Not, but half an Island, how is the other half, Scotland affected. Some well, and many ill, as you have understanded. They have been oftens in mind to put out the candle of England. To take away our josias the breath of our nostrils, and to set up hypocrites upon us. O England, what if thou be suddenly over taken as the woman with her child pangs? Then wilt thou wish that thou hadst been merciful, & dealt thy bread. When thou shalt see, & feel what ill will betide upon the face of the earth. But being but half an Island, art thou firm and trusty within thyself? Nay, art not thou a snack with young thine own brood being ready to bite out thy belly? England hath sword drawn out against her, but provideth no buckler. The state of England is like to children sitting reckless in the Market stead. We play, and pipe to them but they relent not: our Sermons are like unto the music which Aristotle speaketh of. 
Ethic. 1.  Which when it is once done there is no more remembrance of it. They believe Lawyers in law matters and follow them, Physicians and follow them: Councillors and follow them, they here preachers but they do not follow them. I am very sorry, for I do verily think that some ill will betide upon this earth.  
But admit thou fear no general punishments by wars, by plagues, by famine: Yet much ill may fall upon the earth. What particular man art thou but some ill may chance to thee upon the earth. 
Il may hap to every man.  Art thou a Magistrate? if thou be a good one thou mayst be tossed & wrong like David: If thou be an ill one, thou mayest break thy neck like Hely. If thou be a noble man thou mayst be suddenly dabte to the heart with a dagger like Abner or like Amasias. If thou be an old Courtier thou mayst be put to death, 
2. Kings. 20  at the coming in of a new king like joab. If thou lackest example read the books of the kings what hath chanced unto kings. Truth it is, & time doth tell that kings themselves, and Courtiers of great estate have their flourishing, and their falling, their Regno, and their Regnavi, their Sursum, and their Deorsum. Let them therefore break their bread and live well for they know not what ill will betide upon the earth: If thou be a Minister and a good Minister, than thou shalt always be oppressed in the world, if thou be an ill Minister thou mayst be destroyed for thine Idolatry as Helias the Prophet destroyed Balls Priests. If thou be a graser of cat-tail, thou mayst be stain of thine own brother like Abel. If thou be a ploughman thou mayst chance to kill an other like unto Cayn. If thou be a landed man, thou mayst be spoiled like Naboth: 
3. Kings. 21  either by violence of Courtiers, either by subtlety of Lawyers. No trade nor estate through the whole common wealth hath any charter of safety. Cast thy bread therefore upon the waters, divide it, and part it, for thou canst not tell what will betide upon the face of the earth: for both thyself art subject unto evils, & thy goods are subject unto evils. For what hast thou which is not subject unto casualty? Hast thou gems, jewels, and pearls? thieves may burst in, & steal them. Hast thou gold, silver, coin, plate, and metals? Rust may fret them, or thieves may steal them. Hast thou tapestry, silks, clotheses, wardrobes, moths may eat them? and of themselves they will wax old. Hast thou great stocks of sheep, they may be burnt from heaven as Job's were. Hast thou oxen, cattle, horse? enemies may take them away. Hast thou houses, and fair mansion places? They may be burnt with fire like to jerurusalem, or they may be blown down like to jobes' houses? Hast thou grass & corn? it may be as in the days of the Prophet Helias. 
3. Kings. 17  The heavens will not hear the earth. And the soil shallbe barren, for lack of rain and moisture. Whilst thou hast light and time work that which is good. Break thy bread and cast it upon the waters, thou knowest not who shall enjoy it. For thou" knowest not what willbetide upon the earth: For as when the Mulberry tree doth bud, it showeth the spring to be at hand, as the coming of the swallows is an argument of Summer, lightenynges of thunder, smock of fire, bright sky of fair weather, Pricking in the left side of pluresies, Suddenly thernes of sickness, and rutling in the throat of death: Even so, & more than so I gather, & strongly suppose, that some ill will hap upon the face of the earth. Tree may bud and yet no spring come, Swallows may fly and yet no Summer come, Smock may be and yet no fire, voluntary lythernes & yet no sickness, Pricking in the left side and yet no pleurisy: But where there is so much sin, and so small repentance, God's mercy so abused and his justice so egged on, There must needs some ill betide upon the earth. You will say you know not, I think, so but the more is your shame, the greater is your judgement: you know, not say you? lie for shame say not so, 
Forewarnynges of mischief.  Paul's steeple long ago gave you light enough to know by burning. The Thamis and other waters might have taught you by their extraordinary flowing. The Stars by their blazing, mountains by moving, Thy own people by rebelling. These things argue that thou shalt be sick, and diseaseful. Again, I will reason with thee as S. Paul doth in proving the resurrection. If (saith S. Paul) that the resurrection be not, than all our preaching is in vain. So may I say of these times we have all joined together, All the preachers of this land have seen mischief hanging over thy head, Either all our preaching & foreseeing is to no purpose or else some mischief will betide upon the earth. But thou wilt say, thou knowest it not, Alas, therefore poor blind country, for thou wilt not see, deaf country for thou wilt not hear, ●eedles, for thou w●●t not feel, If thy preachers would go like Esay in sack cloth, like jeremy, with irons about their neck, if they would divide their clocks like as the Prophet did to jeroboam, 
2. Kings. 11  yet I would have no hope of thy recovery. Thou art like Esau who now having lost his patrimony did sit down eat, drink, and was merry. Thou art like the jews whom Esay speaketh of xxviij. chap. 
Examples of deep security.  Who cried out, That they had smitten truce with death, & made a covenant with their grave. Sodom would not know that the vengeance of God come upon it, and therefore early in the morning fire, and brimstone rained upon them, and they were destroyed before they could well open their eyes to see the manner of their destruction.  
The people of Constantinople was so quiet when the town was taken, that their enemies being present and their vamurs broken, they would give nothing to the réedifiing thereof. Therefore the Emperor, his Captains, and people were taken, and murdered. The Empress and her Gentlewomen were abused. The Empire for ever was removed from the east. This was before foretold her by her Prophets, but Constantinople would not see it. When the Duke of Bourbon sacked Rome, and the camp did now environ the whole town, the Pope, and his Cardinals were so quiet, that being at Mass there were some of them taken, their goods spoiled, & themselves mocked, & derided in most villainous manner. Cassandra cried out that the horse which was in Troy would destroy Troy, yet the blind Trojans would not hear it, nor see it, They heard harnessed men clink in the horse belly, but they would not mark it. Harnessed men in an horse's belly destroyed Troy: And harnessed men in a lions belly will they not destroy England? The horse they said was so holy that it might not be destroyed, and yet the holy horse destroyed the City, it irketh me except you take heed to yourselves to forethink your miseries. Cassandra rend her hear upon the destruction of Troy. jeremy wished for eesternes of tears to weep the sins of his people. 
jerem. 9  Christ wept upon jerusalem, 
Luke. 19  we may with tears of blood be sorry, and morn for the storms that will rage's in this nation. If they will not be warned, watch, watch, fast, fast, pray, pray, cast your bread give your bread, break your bread, for you know not what ill will betide upon the earth.  
If the clouds be full, they will pour out their rain upon the earth, the clouds having much rain they let it fall. The trees having fruits, 
another reason to be liberal.  they let them drop. The fountains having waters they let them run. The cattle having milk they let it stream. The sheep having will they yield it. The fowls having feathers they cast them. By these natural examples man's nature is exhorted to be liberal. The clouds if they be full they yield forth their rain, if the clouds retain their own fullness it is a burden to the clouds to retain it. 
Much riches are burdens.  Much rain is a burden to clouds, & much riches are burdens to men. Abraham is said in xiii. of Genesis to be burdened with gold. Abraham was a good man, and yet it burdened his head to be busy with the care of his gold. Again, to be puffed up in pride and vain earthly cogitations is a burden to the soul, but that is the effect of much riches as doth appear in the first of Timothy the vj. chap. Therefore to be very rich is a burden. Again to eat much, drink much, and rest much is a burden unto the soul, though it be pleasant to the body. But in the xii. of Luke it is proved that abundance of riches maketh one to eat much, drink much, & rest much: Therefore as much rain is a burden to clouds: So much riches are burdens to men. Again, that which doth pluck a man's heart into divers thoughts and cogitations, that is a burden unto men. But in the vj. of Matthew, it is said where thy treasure is, there is thy heart: So that if a man's treasure be in an hundred places, his heart is in as many places therefore to be very rich is a very great burden. Again, that which maketh a man unfit for the kingdom of heaven is a great burden unto a man's soul. But much riches maketh a man as unapt to go to heaven as a camel to creep through a needle's eyes. Therefore abundance of riches is a burden unto man. Again, that which maketh a man to departed unwillingly out of his life is a burden unto man's soul, but that do great riches. As doth appear Sirach xli. O death how bitter is thy memory unto him that doth live quietly. etc. Therefore plenty of riches is a burden unto man's soul. A little will serve nature. Much riches doth in our life time disease us. And will at our death trouble us. Therefore as the clouds pour out their rain let us be free and dispense them. Much riches made Ezechias lay his heart to the. 
Esay. 39  Much riches undid Solomon, and undid the Church of Rome, and in all degrees & states are very pestiferous. In the nobility they have this effect, They work appetite without measure, and as a dropsy man, the more he drinketh, the more he may: so these men as it is in the 5. of Esay join house to house, and land to land: even so far as there is no more ground to purchase. In corrupt spiritual and temporal officers, this abundance of money worketh all manner of mischief. Sallust, saith that a kingdom is easily preserved by the means by the which it is gotten. These men some to take good heed to that saying of Sallust, for they get their rooms with money, and maintain them with money. The strength of the Eliphante is in his snout, Of the Boar in his tusk, of the Lion in his paws of the Dog in his jaws, of the Horse in his hoof, of the Bull in his horns, of the Hare in her feet, of the Urchin in his pricks, of the Cock in his spurs, of the Ha●ke in her tallentes, and of these Magistrates in their money. 
The love of money corruptetly the common wealth.  This money is their sacrifice for all their sins, the Monarch of the world, the master of misrule, the abater of discipline, the smother of wrincled countenances. The wings which they fly with, the legs that they stand upon, the staff that they lean upon, the buckler that heareth of, and the sword that stricketh, their glory, and their God that holdeth up their head. Though a thousand sins, & enormities compass them on the right hand, And ten thousand on the left hand, yet under the patronage of money they will lay them down, and sleep quietly. I had rather if I were rich bring ten Rivers from Ware to London, build up ten new Exchanges, build up Paul's steeple many times, them only to defray such sums of money as are swallowed up in this Realm by the way of corruption. O that Magistrates, and Ministers should evidently in the sight of the world redeem their sins with money. O that money so basse, and earthly a thing should preserve wickedness, and conquer honesty, wring, and undo godly preachers, confounded learning, suppress godliness, hurt heaven, and do injury to God himself. How much better were it for these men if they be full to do like the clouds, to gowsh, and drop out where it needeth" and to cast their alms upon the face of the earth? Also to the common sort of people abundance of riches is a great burden Gregory Nazienzen saith that a great belly cannot enter in at a narrow gate. But these men having abundance of riches do stroute out their bellies with eating, and drinking. Therefore riches is a burden unto them. Again, it is reported of Naball, 
1. Kings. 25  that when his wife had given some of his goods to David his heart was as heavy as a stone: So likewise in these Londonners the grief of giving away and the fear of losing, maketh them some times heavier to be weighed in a pair of balance, their covetous heart and wretched humour maketh them so heavy. To conclude it maketh sadness. 
Mark. 10.  For the young man that was very rich went fade away saith the Scripture: Again it maketh quarreling, and brabbling, as betwixt Lot and Abraham. 
Luke. 12.  And the two brethren in S. Luke, which strove about inheritances. And commonly in this world, it maketh great garboils. And when as they themselves will not bestow it upon the poor or to good use, Then the common place will suck it up. The kings bench will sup it up, and the Chancery will swallow it up. Therefore do like the clouds which drop upon the dry ground. give according to the necessity of those that want, 
The clouds bestow the rain where it needeth.  be plentiful unto thy poor and follow the example of the liberal clouds which let their waters gush upon the face of the earth. And if there might be reason in an unreasonable thing, me think these clouds might move us unto liberality. For how reasonable is this in the clouds that they bestow their rain where it needeth that is upon the dry earth. Where it needeth the clouds are liberal. And where it needeth not I would not have you liberal. As for example you bestow upon your bellies vj. seven. or ten dishes, your bellies are filled with much fewer, your bellies therefore need it not. You have for your backs change of apparel, fewtes many and costly: The poor have none, the air is their peticotte, and they are compassed with cold, as with a garment, your backs need it not, the poor need it. You have huge quantity of clotheses, and silks about your loins, they have scarce jeremy's linen breeches about their loins, 
jerem. 13.  your loins need it not, their loins need it. You have proud and rich chains about your necks, I doubt in this case observing true charity how you can do it. Your necks need it not. They die for extreme misery therefore they need it. You Ladies, and gentlewomen ye wore farthingals about your legs, your legs are otherwise from the cold warmly enough fenced, The legs of the poor are unclothed: yours are to much clothed: your legs need it not, theirs need it. You Ladies and gentlewomen ye are women, and but women, S. Paul willeth you not so deck yourselves with gold. But you, you deck yourselves, you prick yourselves, you pruen yourselves, you spangle yourselves, you powder your selves. And being but earthen Ladies you, would make yourselves golden Ladies. Believe me Ladies you need it not, The poor dieth for it, therefore they need it. Also touching your feathers 
Feathers.  what say you to feathers? You say ye do & will wear them, I think so, for I see it in deed, ye wear them great, huge, monstrous, red, white, black, blue, rainbow colerd, party colerd, and in all kind of colours. The world can witness you wear them, and yet me thinketh you need them not. For, if the weather be hot they help you not with shadow, if it be extreme cold they warm you not with heat: if your hear fall of, they are not comfortative, If your brain pan perish they are not restrictive, nor if your brain perish they are not restorative. Truly according to my judgement I think your heads need them not, The poor dieth for want, therefore the poor need them. Again divers richmen hung great huge walls with tapistry, and their galleries with chargeable, and costly pictures, and pile great heaps of plate upon their tables. I say not but these things may be suffered, but that in so great excess of some men, that some other men should die for want that is intolerable. 
another reason to liberality.  Bestow it not therefore upon your walls, & tables, which need it not, but pour it out upon the poor which need it. Now again here followeth an other argument to persuade us to liberality, which is to be drawn likewise out of the former words, which say that the clouds rain upon the earth. So that the argument is this. The clouds which did ascend from the earth do by all means they can benefit the earth. So we that have our beginning from God must by all means we can employ all our beneficence towards God. But benefit God we cannot, nor we need not, for the earth is his, and the fullness thereof, But if we help the poor, we help him, if we feed the poor, we feed him, visit them, we visit him, cloth them, we clothe him, if we pour out upon them, we pour out upon him, so we shall supply their necessity, & faithfully, and truly fulfil our own duty.  
The text.  The tree where it falls, whether it be towards the North, or towards the South, there it lieth. 
If this text be expounded as it is commonly, than this argument riseth upon it. It thou die thou must lie like a rotten tree, and bear no fruit.  
But thou must die:  
Therefore thou must lie & bear no fruit, 
another reason persuading to liberality.  nor give alms, when thou art dead.  
The Mayor or greater proposition, may be thus enlarged. The fall of man is like the fall of a tree. So it is said in xxv. Gene. That Ishmael did fall before his brethren. A tree being fallen beareth no fruit. grass being fallen beareth no flower: nor a man being fallen & dead cannot work. Therefore it is said Eccle. ix. The dead do not know any thing, nor there is not any farther reward for them. So that here is taken away either doing, or suffering in an other world, in the way of reward of purging. Neither is there any Purgatory, but only the blood of jesus Christ, which doth purge us from all our sins. Tyndall, and Frith, and Celius Curio have discredited that matter. Master Hardings loud voice hath helped to ring down the pains of Purgatory. And Verone hath hunted Purgatory unto the death. And as S. james saith to rich men in his 5. chap. Go to you rich men, and howl. Because your riches are rotten: So it may be said, howl you he Monks, and you she Monks, and all you farmers of the province of Purgatory, 
Apocal. 18.  it is fallen, it is fallen. Her merchants may howl, and morn for those things that were dearly sold, and for precious value, are now not worth any thing, all her fat things and notable things are gone and can be found no more. Purgatory is chased to the death, there is no Purgatory after this life. There is no doing of good nor suffering of ill by the way of cleansing, & therefore Solomon compareth a living dog, & a dead Lion together, & preferreth the living dog, before the dead Lion, because the dog can do some thing, 
Eccl. 9  & the Lion nothing. At our death cometh our consummatum est. There is a full pause and a period that we can work no farther, therefore the rich man being in hell, could neither help himself nor his friends. And therefore bear fruits and yield fruits whilst ye stand, for be you sure that the days will come on that you must fall, and become both lifeless, and fruitless, You must die be you well assured. Do you not see how clouds vanish away trees fall down, and grass vadeth: so likewise you must perish. Mark also what s. john saith. The world passeth, 
1. Epist. 2.  but you are a parcel of the world, therefore you must pass and perish likewise. The long lives of Adam and Mathusala had an end, therefore your short lives must have an end. It is said that Adam lived and died, No lived and died, jacob lived and died, So that death and dying is the keeping of the song. Now these two points do appear both that we must die, and also when we are dead, that we shallbe fruitless, and unprofitable. Let us do good whilst we can, for the days will come that we shall not be able.  
And though this exposition doth please some, and yieldeth convenient matter for this purpose, yet me thinketh it may be expounded more fitly, and sensibly to the meaning of Solomon, and that is thus.  
The text.  If the fruit of the tree fall into the North, or the South, there they are. 
That is, there are standers by together up the fruit, & this exposition may be as well justified by the Hebrew tongue as the other. And serveth the authors drift very aptly, as though he should thus say, Clouds yield rain, and trees give their fruit. Trees pass not whether it be to the North, or to the South. But where so ever men will resort together them, There they will let fall of all sides unto all men. Thus clouds and trees are patterns of freeness, and mirrors of liberality. And thus much seemeth Solomon to say in these latter words where he speaketh of trees. Where in I note these iij. things, 
Note.  the one that he useth eloquence in persuading to alms, the other that he likeneth as it were the sight and show of the world to an apple tree about the which men run for fruit, and the last that he proveth liberality out of these natural schools as out of clouds and trees.  
And first concerning the eloquence of Solomon it is noted in this place by others before me. And therefore I am the bolder out of this particular place to rise up to a general, and speak some thing of eloquence. And but that I look to have better occasion here after to writ some full treatise of the eloquence of preachers, I would now have used both order, and more speech to the handling of this matter. And first touching that objection which they have out of S. Paul, speaking of the persuasible words of man's wisdom. Me thinketh that speech of S. Paul should be no prejudice to eloquence. For he speaketh of those that go about to deceive by such kind of speech. Otherwise in persuading to Religion S. Paul hath used rhetorical words of man's wisdom, 
Ephes. 1.  and also reasons of man's wisdom. So he proveth that the holy Ghost cannot be removed by the nature of a pawn or pledge, he proveth likewise the resurrection by corn cast into the ground: Therefore neither this saying of S. Paul, Nor any saying or doing of his that I know can be against eloquence. So that it be used as it should be and be such eloquence as it should be. Touching that which S. Jerome telleth of himself, that he was cited before the tribunal seat of God, for to much reading and delighting in Tully's eloquence, I force not whether it were so, or it were not so. For as the old saying is, where the Philosopher leaveth, there the Physician beginneth: So I say where Tully's eloquence endeth and ceaseth, there the eloquence of Divinity beginneth: And therefore I would put a great difference between Tully's eloquence, parliament eloquence, and Divinity eloquence. And truly our speeches shall as much differ from theirs, as the spirit doth from the mind, and almost as heaven doth from the world, so much differre this and that kind of eloquence. I do not wreak down as intolerable, neither do I think it all together sacrilege, to persuade with a common worldly phrase, and with an humane kind of Rhetoric. But the words of the scripture are holy, and heavenly, & will work greater, 
Divine eloquence.  and more deeper impressions, and the eloquence of Scripture is as fit for holiness, as the words of Homer be fit for war, or the words of Cicero for peace, or the words of Catullus for wantonness. And truly for divinity matters we have eloquence enough to be gathered out of the scriptures. And it were no hard matter (but that I defer it to some other treatise) to show by a large discourse the great plenty of figures, and eloquent speeches that are to be found in the Scriptures. So Esay useth the figure of Paronomazia, when he saith Sorim Sorerim, as though a man would say, carnal Cardinals, fleshly Friars. Again, in the xxiv. 
Esay. 24.  chapter he useth these words Paecath, Pacad, Pac. As though I should speak in our English phrase Darthe, Danger, Death. So likewise he saith in an other place: I looked for Mishpar and behold Mishpa, which is as this, I thought he would have healt me, & behold he beat me. 
jerem Lament. 2.  The Prophet jeremy useth the figure Anaphora in beginning certain Verses, with one letter in his lamentations. It is written that old father jacob made his testament in Versis. And S. Jerome and Arator do writ, that job in the Hebrew tongue did writ Hexameter verses. David useth he figure of Epiphonema, when he endeth thus, blessed is every one that trusteth in him. 
Psalm. 2.  Paul useth the figure of exclamation when he saith thus. Wretched man that I am who shall deliver me from the body of this death. job useth the figure of wishing when he saith. 
job. 6.  O that my sins were weighed in a pair of scoales. S. Paul useth the figure of Antistasis when he setteth these words together απορουμενος εκπορουμενοι. 
1. Cor. 4.  As though a man should say Courtiers, Carters, Ma●sis, mattocks, Kings, Caytif●es. 
Psalm. 4.  David useth the figure of Reticentia, as thus, Sons of men how long my glory unto shame? He meaneth, how long will you study to bring my glory unto shame? 
Acts. 23.  S. Paul useth the figure of Sarcasmos or taunting, as when he saith I knew not he was a Magistrate, 
3. Kings. 24  so doth the Prophet Micha say Go up ye shall win he meaneth they shall not win. So the Prophet Hely bid the Priests cry higher, 
1. Kings. 18  when in deed he jested at them, and thought it was to no purpose at all for them to cry. To conclude, the Scripture is full of figures, and eloquent speeches, as when the Prophet Ezechiell will describe an obsequious Clergy, he saith they put cushynes under the elbows of Magistrates. To be obstinate, the Scripture calleth to be of an hard neck. To be impudent, it calleth a brothels brow. A sowthing page it calleth a giver of titles. An eloquent man it calleth a parsonage of speeches, a babbling hypocrite it calleth a man of lips. To live sorrowfully it calleth to eat the bread of sorrow. To live joyfully it calleth to live the days of heaven. If any man be wealthy, the Scripture will say that he may wash his ways with butter, And that oil doth drop out of his rocks. To be low brought the scripture calleth to have his soul clean to the dust. But these things are infinite, and will rather beseem a great Divinity dictionary, than a piece of a small Sermon. Solomon himself in the xii. of Eccle. saith, that he studied to search out pleasant words, & to handle his matters handsomely. And he that will see in deed what eloquence is to be found in Scripture, let him read Castalio in his preface to the 5. books of Moses, and Strigelius in his preface to the Psalms. Nay let him perfectly and with judgement, read the works of Moses, of job, of David, of Solomon, of Esay of Michae. And, I think he will no more hereafter be an adversary to eloquence, For, by the faithful, and close imitation of these men is gotten a true, & godly kind of eloquence. And, thus much concerning the gift of eloquence that it be not despised in preachers, as also that preachers do not use a vain, & frothy kind of eloquence, as also that you good hearers will at this time suffer yourselves to be moved by the eloquent words of Solomon, who exhorteth you by the example of clouds, and trees to be liberal.  
And now to the 2. point which saith where the apples fall there they are: And, here the matter falleth out so fitly that I cannot but compare the great business dealings and strugglings in this world, unto a company of all kind of people watching about an apple tree, leaping, & snatching about it for apples. Wheresoever apples fall, there they snatch, & there they are. And wheresoever any little commodity falleth out in the common weal, there swarmeth together whole legions to gather of worldings, 
The world like an apple tree.  there they are. Neither is it blameful that men should go about their own commodities, But that they be two busy and to diligent. And that often times they beat the tree to much, to soon, & to many ways. Neither care they whose the tree is, or whose the apples be, or whence they drop, so that they may overtake them. For the apples of the mouth, young and foolish boys will adventure all hassardes, for the apples of the eyes and the apples of the purse, this whole foolish age of ours is most adventurous. Where advantage is there they are. If there be advantage in corrupting of the holy Bible, there they are. And therefore in the common translation, they have so corrupted it. It was profitable, that some thing should be written in commendation of the fragments of Christ's body, and therefore they have devised that Clement should writ such a treatise. Monkeries & Abbeys were profitable, & therefore they have brought to pass, that Dionysius Ariopagita should speak of monks in his days. To conclude, they have sought out profit under the name of Ignatius in certain Epistles. And under the name of Gayus in certain Decretal Epistles, they have abused the name of S. Cyprian, to writ of the Revelation of the head of john Baptist, because Relics were profitable. They have sought profit by thrusting in a book called Farrago Sermonum, into S. Austin's works. And iiij. false quires of paper into the Council of Constantinople. Turnebus reporteth that for profit a couple of Gentlemen in his country said they were in hand with writing of such books as in deed they never went about to writ, and that was for profit. And to conclude, where soever it be, or how dangerous so ever it be, how foolish soever it be, if there be hope of profit, there they will be, and there they will seek for advantage: as by carding, dising, tabling, poppet playing, stage playing, walking on rops, flying in the air, eating of poisons, diving in the sea, delving in the bowels of the earth, alchemical, lottaries, and such like: but specially at the Court and about the Court, For that from thence drop the rich golden apples, 
In kings Courts the apples are most besieged.  there they thrust in, and crowd in, There they creep in, and burst in, there is the world, there is all in all, there is the greatest wealth of apples, and therefore there they are. Letoy" never princes think it otherwise. Those that flock about Courts, they do it for apples, many for love, but most for commodity. If the apples be in the South there they will be, if they be in the North, there they will be, if the apples be gone they will all forsake the tree, if the apples be there they will cling, & watch, & ward about it. And therefore watch councillors, preach preachers, & pray people. That God will long maintain, & support our good & natural Prince Queen Elizabeth in all her Royalties, proprieties, wealths, and commodities, for if they can despoil her of these, if they can pluck, and pil●ere away the apples, they will soon bring disdain unto the tree: Though the tree be never so beautiful, and good, and though the root thereof be never so steady and certain, yet the eye of this wretched world always gapeth after apples, & ancreth only upon gain. 
Luke. 17.  Worldly men are moved by worldly baits, Eagles are always hovering about carries, Bears about honey, Crows about worms, Bees about oil, Wolves about sheep, Foxes about pullyne, Kites about garbage, & the world about advantage. Believe not good Christian people that be of wealth, the most of them that seem to love you, they love you, but for apples, specially you noble men, trust not these fawning, fleering, flattering parasites: what soever they say unto you. If the days of heaven go from you, if your souls be brought low, it shall them to late appear, that they came to gain, and gather, to pluck, and deplume you, and when your apples are gone, & your fruits missing, if by striking down of your bodies, & plucking up of your roots they may but warm them. They will do the best to strike you down & by the roots to pluck up your families.  
My second words in this case are unto my brethren of the ministry, we are simple, and not so thoroughly trained up in the world as other be, our greatest dread is not from the Papists: because we trust them jest: but there be other apple gatherers, who minding covetous intentes, apples, and commodities yet professing holiness, godliness, and Angelical nature, they will persuade you that your words are very spirit, that the holy ghost speaketh in you, that they are edified only by you, that ye have the gift: but if they can once come by flattering, and glozing to abuse you, and when they have so done, they will clap their doors upon you, 
1. Kings. 13  as Ammon did to Thamar: They will wring you, and train you to their purpose, and soon after their will despise you. If you have apples they will love you, if you have no apples, they will loath you. My next speech is to you Gentlemen of the Inns of Court, and else where, your good wits and good births will not suffer me to leave you unadmonished, you have also apples for you are borne to lands, and live odes, your Delicta iwentutis call for expenses, so that you are brought into the usurers hands, & they as a sponge will cleanse you, and wring you. usury is called in the Hebrew tongue Tocke and Tarbethe, Tocke signifieth loss, for there is none that meddeleth with it, but he loseth either bodily or ghostly. It is also called Tarbethe that is deceit, for the greatest cozenage covin and collusion that can be is in usury, and in usurers, usury is said to bite in the Scriptures, in deed it biteth, for it bringeth you out of the Court into the Counter, from silks to sack cloth, from plenty to penury. If you willbe wise in time believe not their money lent at a pinch their great dinners, and their sweet enterteinementes, for in the end they will but bite you. No beast by biting doth hurt (almost) except it be angry, but these men smiling and smerking will bite you, and undo you. The biting of a snack may be cured with the herb dittany. The biting of a mad Dog may be cured with a crab-fish: but the biting of an usurer is so chargeable that it is almost uncurable. 
Usurers.  The stinging of a Scorpion is healed with the body of a Scorpion bruised into treacle, and surely me think the Magistrates should do right well if they would satisfy all those that have been bite by usurers, either with their goods if they have them, or else with the punishment of their bodies, if they have them not. God mollify their hearts, or break their teeth, and direct men so in a temperance of life, that they light not into the mouths of these Wolves. For surely they shallbe dangerously biten, whilst you have apples & lands they will flock about you, and cherish you, But when your apples and wealth is gone they will cast you of, and abrenounce you.  
And now to the very last part of this Sermon, wherein I think it worthy the noting, that God stirreth up the liberality of men by clouds and trees. There needeth me thinketh no remembrance to be kept by house pictures, or Church pictures, to stir us up to heavenly considerations, for the heaven, the air, the earth, the sea, are full of such creatures as may welbe our remembrauncers. 
Psal. 19  The heavens declare the glory of God, saith the Psalmist, 
Divinity to be found out in creatures.  the stars may put us in remembrance of our uncleanness, sithence that they are not clean in God's sight. And of the omnipotency of God, which out of the barren womb of Sara did raise up a people like unto the stars of heaven. 
Gene. 15.  The Sun and Moon may teach us obedience in Genesis. 1. which being once commanded to move never ceased since the beginning of the world. The lightning may teach us the brightness 
Math. 17.  of our Saviour, 
john. 3.  the wind may put us in remembrance of the nature of the holy ghost, which breatheth where it list. The dew may bring us in mind of peace and concord, 
Psal. 33.  which is compared to the sweet dew of Hermon hill. When we see the Eagle fly we may remember that God is able to take away our infirmities, 
Psal. 103.  as he taketh away age from the Eagle, & reneweth her into youth. The Pelican doth put us in mind of the solitariness that good men are often driven vn●o. The Stork in discretion that we should have in knowing the time of our salvation. 
jerem. 8.  The voice of the Crane & of the Swallow, may teach us how poorly we shall speak at the day of our death. 
Esay. 38.  The Estredge running away from her young ones, may teach us the ingratitude of some parents, that will get children & not nourish them. 
jerem. Lament 4.  The Cock crowing may put us in mind of Peter's offence, & of Peter's repentance. 
Math. 26.  The Hen gathering together, & shrouding of her chickens may put us in remembrance of the tender heart of our saviour Christ towards us. 
Luke. 13.  
jerem. 17.  The Partridge which useth to sit upon other birds eggs, is an Image of a covetous man, that hordeth up other men's goods. When soever we see the lightning of a sparrow we cannot but remember the providence of God. 
Mark. 10.  The camel at a needles eye is the image of a covetous man at heavens gate. A bullock being lead to slaughter doth signify a young man following an harlot. An hind desiring to drink doth put us in mind of the affection that our souls should have to God. 
Psal. 42.  A goat doth put us in mind of the separation that shallbe in the day of judgement. A calf doth remember us of the calves of our lips, that is of prayer. The worm doth remember us of our bassenes. The pisemyer of labour. 
Esay. 1.  The ox and the ass of kindness for they know their master, and their crib. The dogs of courtesy for they licked Lazarus wounds. 
Math. 16.  The vine doth represent Christ, and the branches us. The olive tree doth put us in mind of an house well furnished, with a virtuous wife and good children. 
Luke. 13.  The fig tree doth teach us that those are accursed, which bring forth no good fruit. 
Amos. 6.  wormwood doth put us in mind of the nature of an ill judge that turneth the fruit of justice into wormwood. The sight of a lily telleth us we should not be careful for brave apparel. 
Math. 6.  The groweth of the musterdsede, teacheth us the power of the kingdom of God, 
Luke. 13.  Cocle doth tell us that there shall always be wicked in the church of god in this life. Even so did God sometimes induce job to know God, & himself by these natural contemplations. As by the treasures of his snow, 
job. 38.  by the foundations of the earth, by the doors of the sea, by the motions of Orion, & Arcturus, By his thundering, by the nature of the crow, by the affections of the wild ass, by the gloriousness of the peacock, by the disposition of the ostrich, by the strength of the horse, by Behemoth & Leviathan, by the rising of the hawk against the South, and such the like means. And so in this place Solomon exhorteth us to alms, and liberality by clouds, and trees. job said when I heard thee, I did not so mind it, but now that I see thee in thy works, 
job. 4●.  I repent me and am ready to cast dust upon me: As job which could not be moved by hearing, was alured to repentance, by the sight of creatures: so you I doubt not, though you do not mind these arguments, which you have heard from me with your ears: Yet the seeing of these creatures will make you merciful as clouds, and plentiful as trees, and teach you to gather good affections out of this school of nature. In necessity you shall find it again, what so ever you disburse, what day so ever, come you shall have made your friends of your Mammon. 
Luke. 16.  Which otherwise would have been occasion of sin and iniquity. The angels of those poor men, whom you have relieved with the bowels of mercy shall receive you out of this vain and miserable world which fadeth, 
1. john. 2.  & the lust thereof into everlasting tabernacles which shall not perish nor the liking thereof. Howbeit, this is not in your casting or breaking of bread, nor in your alms, deeds, 
Rom. 9  or works, though for many considerations you must do it. But in the effectual passion, & meritorious bloodshed of our Lord jesus Christ. To whom with the father and the holy ghost be all honour & dominion for ever and ever. Amen.  
FINIS.   

 

  

   


ROugh speeches seem rude, smooth speeches are worse:  
Forbearing, and flattering (alas) we see  
Doth lead the world into God's heavy curse.  
If all were well what needs these words from me?  
That vices are helped by smoothing, and smiling  
If any teach so: he meaneth beguiling.   

Though friendly warnings follies now appears:  
The day draws on, the hour is hard at hand  
That you shall curse each cause that stoppt your ears:  
And made you kick to hear your vices scanned.  
You fools in heart that think there is no God,  
You shall know him, by scourgings of his rod.