THey that weare soft clothing, (saith our Sauiour) are in Kings houses, Et mollibus vestiuntur (saith Gregory) qui adulationibus & làudibus delectantur, they are softly clothed that loue to bee flattered and commended:
THey that wear soft clothing, (Says our Saviour) Are in Kings houses, Et mollibus vestiuntur (Says Gregory) qui adulationibus & làudibus delectantur, they Are softly clothed that love to be flattered and commended:
I haue digged deepe, and layed my foundation vppon this Rocke, (GOD blesse and prosper the rest of the building:) and thus (Right Honorable) yee shall finde it written in the eight and fortith Chapter of the prophesie of Isay, and the last verse.
I have dug deep, and laid my Foundation upon this Rock, (GOD bless and prosper the rest of the building:) and thus (Right Honourable) ye shall find it written in the eight and fortith Chapter of the prophesy of Saiah, and the last verse.
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When the Arke of the couenant of the Lord, came into the Hoste of Israel, the people shouted a mighty shoute, so that the earth rang againe, and yet for all that, there fell of Israell by the sword of ye Philistins thirty thousand footmen, in that battaile.
When the Ark of the Covenant of the Lord, Come into the Host of Israel, the people shouted a mighty shout, so that the earth rang again, and yet for all that, there fell of Israel by the sword of the philistines thirty thousand footmen, in that battle.
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This Leauen of the Iewes, is falne vnhappily into the Iumpe of the Gentiles and the wilde Oliue tree that is graft in, hath drunke of the vnsauorie licour of the naturall branches, that were broken off.
This Leaven of the Iewes, is fallen unhappily into the Jump of the Gentiles and the wild Olive tree that is grafted in, hath drunk of the unsavoury liquour of the natural branches, that were broken off.
Dauid, in the presence of Saul, calleth Goliah, an vncircumcised Philistin, and yet Sauls estate, was as wretched, and desperate, though circumcised;
David, in the presence of Saul, calls Goliath, an uncircumcised Philistines, and yet Saul's estate, was as wretched, and desperate, though circumcised;
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for that (in a time of peace, when the precious word of GOD, and the holy Sacraments of GOD, which are the flagges (as it were) and Ensignes, of his loue and kindenes toward vs) that there should be iarres (I say) and contentions, & rumours of warres;
for that (in a time of peace, when the precious word of GOD, and the holy Sacraments of GOD, which Are the flags (as it were) and Ensigns, of his love and kindness towards us) that there should be jars (I say) and contentions, & rumours of wars;
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and take our staues in our hands, obserue her foote-steppes and follow after her. There is no peace, saieth the Lord. &c. This Prophet began to prophesie, vnder the reigne of Vzziah, or Azariah King of Iudah;
and take our staves in our hands, observe her footsteps and follow After her. There is no peace, Saith the Lord. etc. This Prophet began to prophesy, under the Reign of Uzziah, or Azariah King of Iudah;
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for vsurping the Priests office, He prophesied vnder foure Kings, so wee finde in the first Chapter of this booke and other Stories of the Church doe tell vs, that hee died vnder the fift, not a naturall but a bitter, and violent death;
for usurping the Priests office, He prophesied under foure Kings, so we find in the First Chapter of this book and other Stories of the Church do tell us, that he died under the fift, not a natural but a bitter, and violent death;
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as hee that can reade him in the originall may easily perceiue, and hence it is (saith Hierome ) vt prae caeteris florem sermonis eius, translatio non potuerit conseruare, that the translation could not reteine the grace of the words of this Prophets discourse.
as he that can read him in the original may Easily perceive, and hence it is (Says Jerome) vt Prae caeteris florem Sermon eius, translatio non potuerit conseruare, that the Translation could not retain the grace of the words of this prophets discourse.
and pleinely, of the Mosstah, and his sufferings, as this one doth, so that indeede (as the same father saith) Non tam Propheta dicendus sit, quam Euangelista, hee may rather bee named an Euangilist, then a Prophet:
and pleinely, of the Mosstah, and his sufferings, as this one does, so that indeed (as the same father Says) Non tam Propheta dicendus sit, quam Evangelist, he may rather be nam an Evangelist, then a Prophet:
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and our redemption, vt non putes de futuro vaticinari, sed de praeteritis historiam texere, that hee seemed, rather to haue published an history vnto the world, of things past,
and our redemption, vt non putes de futuro vaticinari, sed de praeteritis historiam texere, that he seemed, rather to have published an history unto the world, of things past,
The prophesies conteined in this booke, may (not vnfitly) bee distributed into these two kinds, legall and euangelicall; the legall prophesies are such,
The prophecies contained in this book, may (not unfitly) be distributed into these two Kinds, Legal and Evangelical; the Legal prophecies Are such,
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now wee wil consider of them absolutely, without relation, and as they are in themselues. There is no peace. &c. This Text hath the vertue, and full force of a Syllogisme;
now we will Consider of them absolutely, without Relation, and as they Are in themselves. There is no peace. etc. This Text hath the virtue, and full force of a Syllogism;
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it is concluded in this Text, that they haue no peace, the medium concludendi, or proofe of this, is an argument à diuino testimonio, that is, from the witnesse or testimonie of Gods owne mouth:
it is concluded in this Text, that they have no peace, the medium concludendi, or proof of this, is an argument à diuino Testimony, that is, from the witness or testimony of God's own Mouth:
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Yee see then that this conclusion is negatiue, the extreames whereof are two perpetuall contraries, and therefore cannot possiblie be affirmed one of another but denied.
Ye see then that this conclusion is negative, the extremes whereof Are two perpetual contraries, and Therefore cannot possibly be affirmed one of Another but denied.
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and therefore how be-it, they flatter themselues with outwarde shewes and shaddowes, yet in trueth they haue no part of the substance, there is no true peace vnto them.
and Therefore how be-it, they flatter themselves with outward shows and shadows, yet in truth they have no part of the substance, there is no true peace unto them.
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and the better enterteinment hee hath, the more hee vexeth and disquieteth his Host: so that as Eliah sayd vnto Achab. It is thou that troublest Israel;
and the better entertainment he hath, the more he vexes and disquieteth his Host: so that as Elijah said unto Ahab It is thou that troublest Israel;
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for there is nothing that seperateth man from his God, but sinne, and if man because of sinne, bee seperated from his GOD, the GOD and Prince of peace:
for there is nothing that separateth man from his God, but sin, and if man Because of sin, be separated from his GOD, the GOD and Prince of peace:
Shall I need to laye before your eyes, a multitude of examples? Had Saul peace? had Achab peace? what peace had Iefabell more then Zimri? had Iudas peace? nay let euery Iehoram inquire of his Iehu, Is it peace Iehu? is it peace? and it shall answere him, What peace? what speakest thou of peace? so long as the fornications of thy mother Iezabel, the transgressions of thine owne wicked and rebellious heart, bee in so great a number?
Shall I need to say before your eyes, a multitude of Examples? Had Saul peace? had Ahab peace? what peace had Iefabell more then Zimri? had Iudas peace? nay let every Jehoram inquire of his Iehu, Is it peace Iehu? is it peace? and it shall answer him, What peace? what Speakest thou of peace? so long as the fornications of thy mother Jezebel, the transgressions of thine own wicked and rebellious heart, be in so great a number?
It is well worthy our best obseruation, that may bee gathered out of the wordes in the Original. The word Shalom, that signifieth peace, commeth of the Verbe Shalah, which signifieth quiescere, or quietum esse, to bee calme, still, or to bee at rest.
It is well worthy our best observation, that may be gathered out of the words in the Original. The word Shalom, that signifies peace, comes of the Verb Shalah, which signifies quiescere, or quietum esse, to be Cam, still, or to be At rest.
But the word that is here translated, the wicked, Reshagnim, is deriued of Rashang, which hath a contrarie signification, inquietum esse, or tumultuari, to bee troubled and tossed vp and downe, like the water, and disquieted.
But the word that is Here translated, the wicked, Rheum, is derived of Rashang, which hath a contrary signification, inquietum esse, or tumultuari, to be troubled and tossed up and down, like the water, and disquieted.
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And now what shall we answer vnto these mightie witnesses? I answer with the saying of Bernard vpon Caine; consolationē miseram, obtinent, quam quaerunt, they obtaine the miserable comfort which they desire,
And now what shall we answer unto these mighty Witnesses? I answer with the saying of Bernard upon Cain; consolationē Miseram, obtinent, quam quaerunt, they obtain the miserable Comfort which they desire,
In like manner, the vngodlye men of the world, hauing lost that pacem aeternitatis, peace which abideth for euer, they neuerthelesse obteine at the hands of God, precario, by way of entreatie, pacem temporis, (as Hugo Cardinalis speaketh) that is to say, temporarie and externall peace,
In like manner, the ungodly men of the world, having lost that pacem aeternitatis, peace which Abideth for ever, they nevertheless obtain At the hands of God, precario, by Way of entreaty, pacem Temporis, (as Hugo Cardinalis speaks) that is to say, temporary and external peace,
Wherefore doth the way of the wicked prosper? why are they at peace that rebelliouslie transgresse? why hast thou planted them? and why doe they take roote? why doe they growe and bring forth fruite? Marke how the Prophet himselfe resolueth this question namely, that thou mayest pull them out like the beasts for the slaughter,
Wherefore does the Way of the wicked prosper? why Are they At peace that rebelliously transgress? why hast thou planted them? and why do they take root? why do they grow and bring forth fruit? Mark how the Prophet himself resolveth this question namely, that thou Mayest pull them out like the beasts for the slaughter,
What ioy had Be•shatzer, in the plentifull and royall Banquet, that hee made vnto his thousand Princes? when in the midst of his cups, hee beheld a hand, writing the sentence of his present downefall? His thoughts were troubled (saith the Text) his ioynts were loosed and his knees smote one against another.
What joy had Be•shatzer, in the plentiful and royal Banquet, that he made unto his thousand Princes? when in the midst of his cups, he beheld a hand, writing the sentence of his present downfall? His thoughts were troubled (Says the Text) his Joints were loosed and his knees smote one against Another.
His companie could not comfort him, nor the varietie of his dishes, no nor the remembrance that hee was a King, ouer many kingdomes and Prouinces, could ease his thoughts,
His company could not Comfort him, nor the variety of his Dishes, no nor the remembrance that he was a King, over many kingdoms and Provinces, could ease his thoughts,
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Set them (together with all the delights, that may giue satisfaction to the rest of the senses) set them I say before a man drawne out of the dungion to execution;
Set them (together with all the delights, that may give satisfaction to the rest of the Senses) Set them I say before a man drawn out of the dungeon to execution;
Will he glut himselfe thinkest thou? will hee feed vpon thy dainties? no doubtlesse, hee will put his knife vnto his throate, and refraine his appetite.
Will he glut himself Thinkest thou? will he feed upon thy dainties? not doubtless, he will put his knife unto his throat, and refrain his appetite.
and death and dissolution waiteth for mee. Euen thus it is with the wicked man: although his barnes be full, and his presses ouer-flow, though hee haue Mines of gold, and riuers of Oyle;
and death and dissolution waits for me. Even thus it is with the wicked man: although his Barns be full, and his presses overflow, though he have Mines of gold, and Rivers of Oil;
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so euident, so manifest, that they shall neuer auoide it, nor delude it. Let Dionysius make a mocke of all religion, yet this shall make him to tremble, and quake.
so evident, so manifest, that they shall never avoid it, nor delude it. Let Dionysius make a mock of all Religion, yet this shall make him to tremble, and quake.
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It will not suffer the wicked heart, to bee at rest and peace, but will follow him, from place to place with open out-cries, with proclamations of warres, and deadly hostility.
It will not suffer the wicked heart, to be At rest and peace, but will follow him, from place to place with open Outcries, with Proclamations of wars, and deadly hostility.
and friends salute thee with peace? and tho at thy returne, thy familie shall pray for thy peace? what if in the Church thou heare the word of peace? and receiuest the Sacraments, which are the signes of peace? yet if thy heart lust after sinne,
and Friends salute thee with peace? and though At thy return, thy family shall pray for thy peace? what if in the Church thou hear the word of peace? and receivest the Sacraments, which Are the Signs of peace? yet if thy heart lust After sin,
It was a right worthie and excellent conceipt of him, that intitled this conscience a practical Syllogisme, the Maiar proposition whereof is the law of God;
It was a right worthy and excellent conceit of him, that entitled this conscience a practical Syllogism, the Maiar proposition whereof is the law of God;
But thou wilt say, if this bee so, and if this kinde of reasoning which no man is freed from, bee the cause of horrour and disquietnesse of minde, What peace can there bee to any man liuing? seeing euery man is sinfull? and what peace, could Dauid haue in heart, more then Caine or Iudas? if his conscience concluded such bitter things against him.
But thou wilt say, if this be so, and if this kind of reasoning which no man is freed from, be the cause of horror and disquietness of mind, What peace can there be to any man living? seeing every man is sinful? and what peace, could David have in heart, more then Cain or Iudas? if his conscience concluded such bitter things against him.
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that the hand writing of ordinances, that is contrarie vnto vs, (which is the conclusion of an euill conscience) Christ Iesus hath taken it out of the waie,
that the hand writing of ordinances, that is contrary unto us, (which is the conclusion of an evil conscience) christ Iesus hath taken it out of the Way,
but that Chirographum, or hand writing, that indenteth iudgements, & punishments, against the sons of men, which I call the particular application of an euill conscience, the precious bloud of Christ Iesus, hath defaced it and blotted it out.
but that Chirographum, or hand writing, that indenteth Judgments, & punishments, against the Sons of men, which I call the particular application of an evil conscience, the precious blood of christ Iesus, hath defaced it and blotted it out.
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the Prophet did not pronounce those blessed, in whom there is no iniquity foūd, but those, whose iniquities are remitted, not those who haue no sinne (for then our state were desperate) but those whose sinnes are couered.
the Prophet did not pronounce those blessed, in whom there is no iniquity found, but those, whose iniquities Are remitted, not those who have no sin (for then our state were desperate) but those whose Sins Are covered.
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Your patience I beseech, vntill I breath life into it, and then Ile commend you to the grace of God, who is onely able to make it liuely vnto your soules.
Your patience I beseech, until I breath life into it, and then I'll commend you to the grace of God, who is only able to make it lively unto your Souls.
for the multitude of thy sinnes? what wilt thou now doe? where wilt thou inquire for comfort, where wilt thou inquire for rest? grandis tribulatio, vbi nullus euadendi locus, saith Gregorie, it is a very heauie,
for the multitude of thy Sins? what wilt thou now do? where wilt thou inquire for Comfort, where wilt thou inquire for rest? grandis tribulatio, vbi nullus euadendi locus, Says Gregory, it is a very heavy,
For what true consolation lyes there, in the pleasures of this life? and what is the ioy that ariseth out of riches? shall they abide with vs for euer? will they not take their wings and begone? are they not the thornes that choake the word of God in vs, which the Lord hath appointed to bee the sweete sauour of life vnto life, to all that shall bee saued? breed they not more sorrowe in their losse,
For what true consolation lies there, in the pleasures of this life? and what is the joy that arises out of riches? shall they abide with us for ever? will they not take their wings and begone? Are they not the thorns that choke the word of God in us, which the Lord hath appointed to be the sweet savour of life unto life, to all that shall be saved? breed they not more sorrow in their loss,
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then ioy in their possession? what then remaines but this? flee to CHRIST IESVS, the Fountaiue of peace, the GOD of peace, the Prince of peace. Laye hold vpon him with the arme of a liuely faith:
then joy in their possession? what then remains but this? flee to CHRIST JESUS, the Fountaiue of peace, the GOD of peace, the Prince of peace. Say hold upon him with the arm of a lively faith:
Is this peace so excellent a thing? a peace that passeth all vnderstanding? Is it a iewell of so pretious and necessarie vse? that without it, the aboundance of the riches,
Is this peace so excellent a thing? a peace that passes all understanding? Is it a jewel of so precious and necessary use? that without it, the abundance of the riches,
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but that wee make warre with our sinnes, that wee may haue peace with GOD? Hee that hath peace with his sinnes, the Lord proclaimeth open warre against him;
but that we make war with our Sins, that we may have peace with GOD? He that hath peace with his Sins, the Lord proclaims open war against him;
But in this spirituall batteling, wee may vse the same argument, to preferre warre before peace: because in peace our children and wicked off-spring, (that is) our sinnes, bury vs;
But in this spiritual batteling, we may use the same argument, to prefer war before peace: Because in peace our children and wicked offspring, (that is) our Sins, bury us;
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and their children by the heeles, and dash out their braines against the stones. If Moyses had not slaine that impure Egyptian, the poore Ebrewe, had had no rest.
and their children by the heals, and dash out their brains against the stones. If Moses had not slain that impure Egyptian, the poor Hebrew, had had no rest.
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If those fiue wicked Nations had not beene destroied, before the Iewes had seated themselues, in the Land of Canaan, where had beene their peace? Saul fauored Agag, but it was with the losse of his kingdome.
If those fiue wicked nations had not been destroyed, before the Iewes had seated themselves, in the Land of Canaan, where had been their peace? Saul favoured Agag, but it was with the loss of his Kingdom.
The portion of time, that is cut out for vs, in this world is but short, and vncertaine; And what a follie is it then, to liue in such a sort, in which wee dare not die?
The portion of time, that is Cut out for us, in this world is but short, and uncertain; And what a folly is it then, to live in such a sort, in which we Dare not die?
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the Grinders cease, because they are few, and the windowes of the eyes grow dimme; seeing therefore, it cannot long continue, but fall it will, and must;
the Grinders cease, Because they Are few, and the windows of the eyes grow dim; seeing Therefore, it cannot long continue, but fallen it will, and must;
therefore hee warreth well indeed (as Bernard speaketh) that so fighteth in his body against sinne, that hee also, build vp an house of peace, and comfort, for his soule.
Therefore he Warreth well indeed (as Bernard speaks) that so fights in his body against sin, that he also, built up an house of peace, and Comfort, for his soul.
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Thus haue I drawne, and presented my waters vnto you, and if you desire to drinke of any, besides those of the Well of Beth-lehem, I hope you will taste of these also.
Thus have I drawn, and presented my waters unto you, and if you desire to drink of any, beside those of the Well of Bethlehem, I hope you will taste of these also.
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I compare not the droppes of my smaller Springs, with the streames of those profound and Christall Fountaines of Bethel; questionlesse, they are drawne with great labour and paines, and many times with the ieopardie of their dearest liues,
I compare not the drops of my smaller Springs, with the streams of those profound and Crystal Fountains of Bethel; questionless, they Are drawn with great labour and pains, and many times with the jeopardy of their dearest lives,
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and grosser meate may prooue profitable, now and then, at least thus farre, vt cum pro fastidio sumitur (saith Gregorie) ad subtiliores epulas auidiùs redeatur;
and grosser meat may prove profitable, now and then, At least thus Far, vt cum Pro Fastidious sumitur (Says Gregory) ad subtiliores Epulas auidiùs redeatur;
cc jc n1 vmb vvi j, av cc av, p-acp ds av av-j, fw-la fw-la fw-la fw-la fw-la (vvz np1) fw-la fw-la fw-la vbz ng1;
The Lord in his mercie grant, that our soules may still bee fedde with the wholesome bread of the simple and sauing word of God, not made sowre with the leauen of mans witte (an offering not to be offered to the Lord) but seasoned and sweetned with the blessing of his sanctifying Spirit, that it may become a sauoure of eternall life vnto euery one of our soules, for Iesus Christ his sake;
The Lord in his mercy grant, that our Souls may still be fed with the wholesome bred of the simple and Saving word of God, not made sour with the leaven of men wit (an offering not to be offered to the Lord) but seasoned and sweetened with the blessing of his sanctifying Spirit, that it may become a savour of Eternal life unto every one of our Souls, for Iesus christ his sake;
Vnder, Iotham, 16. and vnder Ahaz, 16. vnder Hezechiah, 29. these numbers make 61. how many yeares he prophesied vnder Azariah the Scriptures tell vs not, of his labours vnder Manasses they are vtterly silent.
Under, Jotham, 16. and under Ahaz, 16. under Hezekiah, 29. these numbers make 61. how many Years he prophesied under Azariah the Scriptures tell us not, of his labours under Manasses they Are utterly silent.
p-acp, np1, crd cc p-acp np1, crd p-acp np1, crd d n2 vvb crd uh-crq d n2 pns31 vvd p-acp np1 dt n2 vvb pno12 xx, pp-f po31 n2 p-acp np1 pns32 vbr av-j j.
