The word of the Lord came also vnto Ionah the sonne of Amittai, saying, Arise and go to Niniveh, &c. COmparisons betwixt scripture and scripture are both odious and dangerous.
The word of the Lord Come also unto Jonah the son of Amittai, saying, Arise and go to Nineveh, etc. COmparisons betwixt scripture and scripture Are both odious and dangerous.
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I will not make my selfe so skilful in the orders of heaven, as to advance angel aboue angel, but I am sure one star differeth from another in glorie, And God hath giuen the rule of the day to the sunne, of the night to the moone, because they differ in beauty.
I will not make my self so skilful in the order of heaven, as to advance angel above angel, but I am sure one star differeth from Another in glory, And God hath given the Rule of the day to the sun, of the night to the moon, Because they differ in beauty.
The captaines of the sonnes of Gad, without offence might beare an vnaequall report, One of the least could resist an hundred, and the greatest a thousand ;
The Captains of the Sons of Gad, without offence might bear an unequal report, One of the least could resist an hundred, and the greatest a thousand;
There was no wrong done in the Antheme which the women song from all the citties of Israell, Saul hath slaine his thousande, and David his tenne thousande:
There was no wrong done in the Anthem which the women song from all the cities of Israel, Saul hath slain his thousande, and David his tenne thousande:
The vnlike desertes of these two princes mighte iustly admit an vnlike cōmēdation. One Cato may be of more price then hundreth thousandes of vulgar men;
The unlike deserts of these two Princes might justly admit an unlike commendation. One Cato may be of more price then Hundredth thousandes of Vulgar men;
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But the whole scripture is giuen by inspiration of God, neither in his greate house of vvritten counsels is there anie vessell more or lesse in honour then the rest are.
But the Whole scripture is given by inspiration of God, neither in his great house of written Counsels is there any vessel more or less in honour then the rest Are.
Moses is no better then Samuel, Samuel thē David, David a king then Amos an heardman, Iohn Baptist more then a prophet, not more then a prophet in this auctority, Peter or Andrewe the first that was chosen, not better then Paul that was borne out of due time.
Moses is no better then Samuel, Samuel them David, David a King then Amos an herdsman, John Baptist more then a Prophet, not more then a Prophet in this Authority, Peter or Andrew the First that was chosen, not better then Paul that was born out of due time.
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The foure beastes in the Revelation haue eies alike, before and behinde, and the Apostles names are euenly placed in the writings of the holy foundation.
The foure beasts in the Revelation have eyes alike, before and behind, and the Apostles names Are evenly placed in the writings of the holy Foundation.
For if you vvill knowe in briefe, vvhat the argument of this Prophet is, it is abridged in that sentence of the Psalme, The LORDE is mercifull and gracious, of longe suffering, and of grette goodnesse :
For if you will know in brief, what the argument of this Prophet is, it is abridged in that sentence of the Psalm, The LORD is merciful and gracious, of long suffering, and of grette Goodness:
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Salomon the vvisest king that euer vvas in Ierusalem, perceiued righte vvell that wheresoeuer the vncreated vvisedome of GOD spake, it spake of excellent thinges, even thinges seemelie for Princes. David his princelie father before him had so high a conceite of these ordinances of the most high, that vvhere he defineth any thing, he esteemeth them,
Solomon the Wisest King that ever was in Ierusalem, perceived right well that wheresoever the uncreated Wisdom of GOD spoke, it spoke of excellent things, even things seemly for Princes. David his princely father before him had so high a conceit of these ordinances of the most high, that where he defineth any thing, he esteems them,
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but thy commandement is exceeding broade, meaning thereby, not lesse then infinite. The Iewes acknowledge the old testament, abhorre the new; the Turkes disclaime; Iulian, atheists and skorners deride;
but thy Commandment is exceeding broad, meaning thereby, not less then infinite. The Iewes acknowledge the old Testament, abhor the new; the Turkes disclaim; Iulian, atheists and scorners deride;
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Grecians haue stumbled at both olde and newe; Papistes enlarge the olde vvith Apocryphall vvritings; some of the ancient heretickes renoūced some prophets, others added to the number of Evangelists:
Greeks have stumbled At both old and new; Papists enlarge the old with Apocryphal writings; Some of the ancient Heretics renounced Some Prophets, Others added to the number of Evangelists:
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They knowe that one Lorde vvas the originall fountaine of them all, vvho being supremely good, vvrought and spake perfect goodnesse. One vvorde and vvisedome of God revealed these wordes to the sonnes of men, himselfe the subiect and scope of them;
They know that one Lord was the original fountain of them all, who being supremely good, wrought and spoke perfect Goodness. One word and Wisdom of God revealed these words to the Sons of men, himself the Subject and scope of them;
one holie Ghost endited them, one bloude of the lambe sealed and confirmed the contentes of them, one measure of inspiration vvas given to the penmen and actuaries that set them downe, one spowse and beloved of Christ,
one holy Ghost endited them, one blood of the lamb sealed and confirmed the contents of them, one measure of inspiration was given to the penmen and actuaries that Set them down, one spouse and Beloved of christ,
And therefore as branches of the same vine that bare our predecessours, to vvhome by devolution these sacred statutes are come, vvee esteeme them all for Gods most royall and celestiall testament, the oracles of his heavenly sanctuary, the onelie keye vnto vs of his revealed counselles, milke from his sacred breastes, the earnest and pledge of his favour to his Church, the light of our feete, ioy of our heartes, breath of our nostrels, pillar of our faith, anchor of our hope, ground of our loue, evidences and deedes of our future blessednes:
And Therefore as branches of the same vine that bore our predecessors, to whom by devolution these sacred statutes Are come, we esteem them all for God's most royal and celestial Testament, the oracles of his heavenly sanctuary, the only key unto us of his revealed Counsels, milk from his sacred breasts, the earnest and pledge of his favour to his Church, the Light of our feet, joy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope, ground of our love, evidences and Deeds of our future blessedness:
Notwithstanding, as the parcelles of this booke were published and delivered by divers notaries, the instruments of Gods owne lippes, in divers ages, divers places, vpon divers occasions,
Notwithstanding, as the parcels of this book were published and Delivered by diverse notaries, the Instruments of God's own lips, in diverse ages, diverse places, upon diverse occasions,
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and neither the argument nor the stile, nor the end and purpose the same in them all; some recounting thinges forepassed; some foreseeing thinges to come; some singing of mercy; some of iudgement;
and neither the argument nor the style, nor the end and purpose the same in them all; Some recounting things forepassed; Some Foreseeing things to come; Some singing of mercy; Some of judgement;
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Of all the fovvles of the ayre, I meane the Prophetes of the LORDE, flying from heaven vvith the winges of divine inspiration, I haue chosen the Doue, (for so the name of Ionah importeth,
Of all the Fowls of the air, I mean the prophets of the LORD, flying from heaven with the wings of divine inspiration, I have chosen the Dove, (for so the name of Jonah imports,
and comming from the sea of Tharsis, as that Doue of Noahs Arke came from the vvaters of the floude, vvith an oliue branch in his lippes in signe of peace, preacheth to Niniveh, to the Gentiles, to the vvhole vvorlde, the vndeserved goodnesse of GOD towardes repentant sinners.
and coming from the sea of Tharsis, as that Dove of Noahs Ark Come from the waters of the flood, with an olive branch in his lips in Signen of peace, Preacheth to Nineveh, to the Gentiles, to the Whole world, the undeserved Goodness of GOD towards repentant Sinners.
and of great goodnesse, in the fourth, in pleading the rightfulnesse of his mercie, and yeelding a reason of his facte to him vvhich had no reason to demaunde it.
and of great Goodness, in the fourth, in pleading the rightfulness of his mercy, and yielding a reason of his fact to him which had no reason to demand it.
Here you haue Genesis in the sodaine and miraculous creation of a gourd, Moses and the lawe in denuntiation of iudgement, Chronicle in the relation of an history, Prophecy in prefiguring the resurrection of Christ, Psalmody in the song that Ionas composed,
Here you have Genesis in the sudden and miraculous creation of a gourd, Moses and the law in denunciation of judgement, Chronicle in the Relation of an history, Prophecy in prefiguring the resurrection of christ, Psalmody in the song that Ionas composed,
In the one opening his commission, transgression, apprehension, execution; in the other their feare and consequent behaviour, which I leaue to their order.
In the one opening his commission, Transgression, apprehension, execution; in the other their Fear and consequent behaviour, which I leave to their order.
The words already proposed, offer vnto vs these particulars to be discussed. 1 First a warrant, charge or commission, The worde of the Lorde also came.
The words already proposed, offer unto us these particulars to be discussed. 1 First a warrant, charge or commission, The word of the Lord also Come.
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either it ioyneth Ionas with other prophets, or Niniveh with other countries, or the businesse heere related with other affaires incident to those times.
either it Joineth Ionas with other Prophets, or Nineveh with other countries, or the business Here related with other affairs incident to those times.
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and without repentance, in that he sendeth line vpon line vnto it, and prophets after prophets, ( for doe the prophets liue for ever? ) and spreadeth his saving health from the East to the West,
and without Repentance, in that he sends line upon line unto it, and Prophets After Prophets, (for do the Prophets live for ever?) and spreadeth his Saving health from the East to the West,
The fourth declareth his ordinarie and necessarie course in disclosing his wil, which is too excellēt a knowledge for flesh and bloud to attaine vnto, without his revelation:
The fourth Declareth his ordinary and necessary course in disclosing his will, which is too excellent a knowledge for Flesh and blood to attain unto, without his Revelation:
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The commission in generall is most requisite to be weighed, that we may discerne the Priests of the sanctuary frō Ieroboams Priests, of whom we read that whosoeuer would, might consecrate himselfe :
The commission in general is most requisite to be weighed, that we may discern the Priests of the sanctuary from Ieroboams Priests, of whom we read that whosoever would, might consecrate himself:
prophets from intruders, (for even the woman Iesabell calleth her selfe a prophetesse ;) seers from seducers, enforced to confesse from a guilty conscience,
Prophets from intruders, (for even the woman Jezebel calls her self a prophetess;) seers from seducers, Enforced to confess from a guilty conscience,
as their fore-rūner sometime did, of whom Zachary maketh mention, I am no prophet, I am an husbandman ; Aaron from Abiram: Simon Peter from Simon Magus;
as their forerunner sometime did, of whom Zachary makes mention, I am no Prophet, I am an husbandman; Aaron from Abiram: Simon Peter from Simon Magus;
Who ever intruded himselfe, with impunity, and without dangerous arrogancy, into this function? The proceeding of God in this case is excellently set downe in the Epist. to the Rom. wherein, as the throne of Salomon was mounted vnto, by six staires;
Who ever intruded himself, with impunity, and without dangerous arrogance, into this function? The proceeding of God in this case is excellently Set down in the Epistle to the Rom. wherein, as the throne of Solomon was mounted unto, by six stairs;
But how shall they call vpon him, on whom they haue not beleeued? Or how shall they beleeue on him, of whom they haue not heard? Or how shall they heare without a preacher? Or how shall they preach, except they be sent? A singular and compendious gradation.
But how shall they call upon him, on whom they have not believed? Or how shall they believe on him, of whom they have not herd? Or how shall they hear without a preacher? Or how shall they preach, except they be sent? A singular and compendious gradation.
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Wherein you haue, 1. sending, 2. preaching, 3. hearing, 4. beleeving, 5. invocating, 6. saving. For no man taketh this honour vnto him, but he that is called of God, as was Aaron.
Wherein you have, 1. sending, 2. preaching, 3. hearing, 4. believing, 5. invocating, 6. Saving. For no man Takes this honour unto him, but he that is called of God, as was Aaron.
For Christ tooke not this honour to himselfe, to bee made the high Priest, but he that said vnto him, Thou art my son, this day haue I begottē thee, gaue it him.
For christ took not this honour to himself, to be made the high Priest, but he that said unto him, Thou art my son, this day have I begotten thee, gave it him.
The 1. questiō that God mooveth touching this ministration is, Whom shall I send? and who shall goe for vs? The Devill could easily espie the want of commission in the sons of Sceva,
The 1. question that God moveth touching this ministration is, Whom shall I send? and who shall go for us? The devil could Easily espy the want of commission in the Sons of Sceva,
What other reason made Elisha, a worme of the earth (in comparison,) so plaine with Iehoram? What haue I to doe with thee? get thee to the Prophets of thy father, and to the prophets of thy mother, &c. see his further protestation.
What other reason made Elisha, a worm of the earth (in comparison,) so plain with Jehoram? What have I to do with thee? get thee to the prophets of thy father, and to the Prophets of thy mother, etc. see his further protestation.
Had he nothing to doe with the king, when the king had so much to doe with him? did hee not feare the wrath of the Lyon, who could haue said to the basest minister that ate the salte of his courte, take his head from his shoulders,
Had he nothing to do with the King, when the King had so much to do with him? did he not Fear the wrath of the lion, who could have said to the Basest minister that ate the salt of his court, take his head from his shoulders,
& but shadowed by the prophets) which he denounceth in the course of that prophecie against false prophets, that spake the visions of their owne harts,
& but shadowed by the Prophets) which he Denounceth in the course of that prophecy against false Prophets, that spoke the visions of their own hearts,
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that cryed I haue dreamed, I haue dreamed, when they were but dreames indeede. They are given to vnderstand, that their sweete tongues will bring them a sowre recōpense,
that cried I have dreamed, I have dreamed, when they were but dreams indeed. They Are given to understand, that their sweet tongues will bring them a sour recompense,
Their cuppe is tempered by Ezechiel with no lesse bitternesse, for follovving their ovvne spirites, playing the foxes, seeing of vanity, divining of lies, building and daubing vp vvalles with vntempered morter.
Their cup is tempered by Ezechiel with no less bitterness, for following their own spirits, playing the foxes, seeing of vanity, divining of lies, building and daubing up walls with untempered mortar.
yea or no? whether from the Lord (for that they pretend, as Ehud did to Eglon,) or from Balaak of Rome, who hath hired them to curse the people of God? whether to cry openly against sinne,
yea or no? whither from the Lord (for that they pretend, as Ehud did to Eglon,) or from Balaak of Rome, who hath hired them to curse the people of God? whither to cry openly against sin,
or to the greate idoll of the Romanes, as they to the greate Diana of the Ephesians, to continue their crafte, as Demetrius there did, and lest their state shoulde bee subverted ? whether to come like prophets vvith their open faces, or in disguised attire, strange apparrell (in regarde of their profession) a rough garment to deceaue with, as the false prophet in Zachary? whether their sweete tongues haue not the venime of Aspes vnder them,
or to the great idol of the Romans, as they to the great Diana of the Ephesians, to continue their craft, as Demetrius there did, and lest their state should be subverted? whither to come like Prophets with their open faces, or in disguised attire, strange apparel (in regard of their profession) a rough garment to deceive with, as the false Prophet in Zachary? whither their sweet tongues have not the venom of Asps under them,
and in their colourable and plausible notes of peace, peace, there bee any peace, either to the vveale publike, amidst their nefarious and bloudie conspiracies,
and in their colourable and plausible notes of peace, peace, there be any peace, either to the weal public, amid their nefarious and bloody conspiracies,
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or rather seeing histrionicall masses, visitinge the shrines and reliques of the deade, numbering of Pater nosters, invocation of saintes, adoration of images,
or rather seeing histrionical masses, visiting the shrines and Relics of the dead, numbering of Pater noster's, invocation of Saints, adoration of Images,
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or daube vp the vvalles of their Antichristian synagogue vvith the vntempered morter of vnvvritten traditions? vvhether they come Embassadours from GOD, and in steede of Christ, seeke a reconciliation beetweene GOD and vs, and not rather to set the marke of the beaste in our foreheades, to make vs their Proselytes,
or daub up the walls of their Antichristian synagogue with the untempered mortar of unwritten traditions? whether they come ambassadors from GOD, and in steed of christ, seek a reconciliation between GOD and us, and not rather to Set the mark of the beast in our foreheads, to make us their Proselytes,
and the children of errour as deepelye as themselues? If this bee the vvoorde they bringe, a dispensation from a forreigne povver, to resiste the povvers that GOD hath ordeined, and in steede of planting faith and allegiance, to sovve sedition,
and the children of error as deeply as themselves? If this be the word they bring, a Dispensation from a foreign power, to resist the Powers that GOD hath ordained, and in steed of planting faith and allegiance, to sow sedition,
and to digge graues for our bodies against their expected day, to invade the Dominions, alienate the crovvnes, assaulte the liues of lavvefull and naturall princes, to blovve the trumpet of Sheba in our lande, yee haue no parte in David,
and to dig graves for our bodies against their expected day, to invade the Dominions, alienate the crowns, assault the lives of lawful and natural Princes, to blow the trumpet of Sheba in our land, ye have no part in David,
and they are vvilling to make the vvorlde beleeue, that they come amongst their ovvne people and nation, not onelie lambes amongst vvolues, but lambes of the meekest spirite, amongst vvolues of the fiercest disposition, vvhose delighte is in bloudsheade;
and they Are willing to make the world believe, that they come among their own people and Nation, not only Lambs among wolves, but Lambs of the Meekest Spirit, among wolves of the Fiercest disposition, whose delight is in bloudsheade;
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and stretching the ioyntes of our English persecutions, vppon the racke of excessiue speech, more then ever they felte in the ioyntes of their ovvne bodyes.
and stretching the Joints of our English persecutions, upon the rack of excessive speech, more then ever they felt in the Joints of their own bodies.
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and longe agoe had they vndonne her life, but that a cunning hande aboue hath bounde it vp in the boundell of life, and enclosed it in a maze of his mercyes past their finding out:
and long ago had they undone her life, but that a cunning hand above hath bound it up in the boundell of life, and enclosed it in a maze of his Mercies passed their finding out:
vvhome because they coulde not reach vvith their hande of mischiefe, they haue soughte to overtake vvith floudes of vvaters, floudes of excommunications, floudes of intestine rebellions, forreigne invasions, practised conspiracies, imprinted defamatory libels, that one waye or other they might doe her harme.
whom Because they could not reach with their hand of mischief, they have sought to overtake with floods of waters, floods of excommunications, floods of intestine rebellions, foreign invasions, practised conspiracies, imprinted defamatory libels, that one Way or other they might do her harm.
So longe as there shall bee a Chronicler in the vvorlde to vvrite the legende of the French Iacobin, I shall ever haue in ielousie the comminge of these emissaries and spies from their vnholie fraternities into Princes courtes.
So long as there shall be a Chronicler in the world to write the legend of the French Jacobin, I shall ever have in jealousy the coming of these emissaries and spies from their unholy fraternities into Princes Courts.
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They persecute the infante in his mothers belly, and the childe yet vnborne, vvhome they seeke to dispossesse of their Fathers and Grand-fathers auncient inheritaunces:
They persecute the infant in his mother's belly, and the child yet unborn, whom they seek to dispossess of their Father's and Grandfathers ancient inheritances:
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crying in our houses, complayning in our streetes, leading into captivity throughout all quarters, themselues as it were the handes and members to this body,
crying in our houses, complaining in our streets, leading into captivity throughout all quarters, themselves as it were the hands and members to this body,
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and choaking the breath of Israell ? betwixt destroying one and one at times, and destroying that vnitie wherein the whole consisteth? for such is our persecution, and such are theirs.
and choking the breath of Israel? betwixt destroying one and one At times, and destroying that unity wherein the Whole Consisteth? for such is our persecution, and such Are theirs.
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An Hebrew. 4. his dwelling place, from the 2. Kings, Gath Hepher (for there was another Gath of the Philistines.) 5. the time of his life & prophecy, from the same booke, Vnder the reigne of Ieroboam the second,
an Hebrew. 4. his Dwelling place, from the 2. Kings, Gaza Hepher (for there was Another Gaza of the philistines.) 5. the time of his life & prophecy, from the same book, Under the Reign of Jeroboam the second,
Surely the word of the Lorde that gaue a commission to Ionas to goe to Niniveh, giveth no commission to vs to goe to such forreine and vnproper interpretations.
Surely the word of the Lord that gave a commission to Ionas to go to Nineveh, gives no commission to us to go to such foreign and unproper interpretations.
It is a zealous contention that God maketh in Ieremy, They shall know whose word shall stande, mine or theirs, Who hath instructed the spirit of the Lorde? or was his counseller? or hath taught him? Shall we correct,
It is a zealous contention that God makes in Ieremy, They shall know whose word shall stand, mine or theirs, Who hath instructed the Spirit of the Lord? or was his Counsellor? or hath taught him? Shall we correct,
or rather corrupt, falsifie & depraue the wisedome of God in speaking, vvho is farre vviser then men, who made the mouth and the tongue, openeth the lips,
or rather corrupt, falsify & deprave the Wisdom of God in speaking, who is Far Wiser then men, who made the Mouth and the tongue, Openeth the lips,
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but making some mysterie of the plainest history that ever was delivered, and darkening the evident purpose of the holy Ghost vvith the busie fansies of their owne heades,
but making Some mystery of the Plainest history that ever was Delivered, and darkening the evident purpose of the holy Ghost with the busy fancies of their own Heads,
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as if one should cast cloudes and smoke vpon the sunbeames, haue left the scripture in many places no more like it selfe ▪ then Michals image in the bed vpon a pillowe of goates haire, was like David.
as if one should cast Clouds and smoke upon the sunbeams, have left the scripture in many places no more like it self ▪ then Michals image in the Bed upon a pillow of Goats hair, was like David.
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and even died vpon superfluous questions? hovv haue they defaced the precious word of God, finer thē the gold of Ophir, with the drosse of their owne inventions? setting a pearle aboue value in lead,
and even died upon superfluous questions? how have they defaced the precious word of God, finer them the gold of Ophir, with the dross of their own Inventions? setting a pearl above valve in led,
how many knots haue they made in divinity (subtilties vvithout the circle and compasse of the worlde, and such as Chrysippus never thought vpon) to as little purpose,
how many knots have they made in divinity (subtleties without the circle and compass of the world, and such as Chrysippus never Thought upon) to as little purpose,
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why thrushes flie, and gourdes flie not? These are the mistes of Gods iudgement vpon the heartes of such men, who having Manna from heaven, preferre a cornes before it;
why thrush's fly, and gourds fly not? These Are the mists of God's judgement upon the hearts of such men, who having Manna from heaven, prefer a corns before it;
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and cannot be satisfied with the pure and vndefiled word of God, converting their soules, but being called out of darkenesse into a marveilous light, they call themselues out of light into a marveilous darkenesse againe.
and cannot be satisfied with the pure and undefiled word of God, converting their Souls, but being called out of darkness into a marvelous Light, they call themselves out of Light into a marvelous darkness again.
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when the clearest light of the gospell of Christ shineth in the greatest brightnesse and perfection thereof, to wrap it vp in the darknes of such disputations as bring no profit.
when the Clearest Light of the gospel of christ shines in the greatest brightness and perfection thereof, to wrap it up in the darkness of such disputations as bring no profit.
nor in the gates of Ierusalem, nor in the courtes of the Lords house, but girde vp thy reines, put thy sandales about thy feete, take thy staffe in thine hand, thou hast a iorney and voiadge to be vndertaken; Goe.
nor in the gates of Ierusalem, nor in the Courts of the lords house, but gird up thy reins, put thy Sandals about thy feet, take thy staff in thine hand, thou hast a journey and voiadge to be undertaken; Go.
3 To Niniveh. Not to thine owne country where thou wast borne and bredde, and art familiarly acquainted, linked with thy kindred and friends, and hast often prophecied;
3 To Nineveh. Not to thine own country where thou wast born and bred, and art familiarly acquainted, linked with thy kindred and Friends, and hast often prophesied;
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4 To Niniveh a citie &c. No hamlet nor private village, but a place of frequencie and concourse, proud of her walles and bulwarkes, plentifully flowing with wealthe, her people mutiplied as the sandes of the river;
4 To Nineveh a City etc. No hamlet nor private village, but a place of frequency and concourse, proud of her walls and bulwarks, plentifully flowing with wealth, her people mutiplied as the sands of the river;
6 Cry, When thou art come to Niniveh, keepe not silence, smoother not the fire within thy bones, make not thy heade a fountaine of teares to vveepe in secret for the sinnes of that nation, vvrite not the burden in tables, vvhisper not in their eares,
6 Cry, When thou art come to Nineveh, keep not silence, smoother not the fire within thy bones, make not thy head a fountain of tears to weep in secret for the Sins of that Nation, write not the burden in tables, whisper not in their ears,
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7 Against it. Thou mightest haue thought it sufficient to haue cried vvithin the cittie of Niniveh, it vvoulde haue dravvne the vvonder of the people vppon thee, to haue seene a matter so insolent and seldome vsed:
7 Against it. Thou Mightest have Thought it sufficient to have cried within the City of Nineveh, it would have drawn the wonder of the people upon thee, to have seen a matter so insolent and seldom used:
These two former words differing sōwhat in degree, the one calling vp Ionas, as it were from sleepe, Arise, the other setting him forward in his way, Go ;
These two former words differing somewhat in degree, the one calling up Ionas, as it were from sleep, Arise, the other setting him forward in his Way, Go;
and the one happily belonging to the inward, the other to the outward man, as they import a dulnes and security in vs, without Gods instigation and furtherance:
and the one happily belonging to the inward, the other to the outward man, as they import a dulness and security in us, without God's instigation and furtherance:
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we are called into a vineyard, some one or other vocation of life (and christianity the vniversall vineyard common to vs all,) Shall wee stand to see and to bee seene,
we Are called into a vineyard, Some one or other vocation of life (and christianity the universal vineyard Common to us all,) Shall we stand to see and to be seen,
as in a market place, and doe nothing? Are wee now to learne, that the penny of eternall blisse is reserved for workemen? and the difference betweene the hiring of God and the divell is, that God requireth the labour before hee payeth the wages, the divell paieth the wages before hand, that so he may dull our edge vnto labour,
as in a market place, and do nothing? are we now to Learn, that the penny of Eternal bliss is reserved for workmen? and the difference between the hiring of God and the Devil is, that God requires the labour before he payeth the wages, the Devil payeth the wages before hand, that so he may dull our edge unto labour,
and nurse vs in idlenesse, for paines to come? VVhen wee heare the messengers of God returne with these vnwelcome tidings vnto him, wee haue gone through the whole world,
and nurse us in idleness, for pains to come? When we hear the messengers of God return with these unwelcome tidings unto him, we have gone through the Whole world,
Haue wee not red, that idlenesse and security was one of the sinnes that overthrewe Sodome and her daughters? that allthough themselues slept and snorted in pleasure,
Have we not read, that idleness and security was one of the Sins that overthrew Sodom and her daughters? that although themselves slept and snorted in pleasure,
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Surely if we consider with our selues the duety and debt vve owe to God and man, to our country, to our family, to homeborne, to strangers, that is, both to Israell,
Surely if we Consider with our selves the duty and debt we owe to God and man, to our country, to our family, to homeborn, to Strangers, that is, both to Israel,
that being called to an office, and having their taskes laide forth vnto them, say not vvith Samuell at the call of the Lorde, Speake Lord, thy servant heareth ;
that being called to an office, and having their tasks laid forth unto them, say not with Samuel At the call of the Lord, Speak Lord, thy servant hears;
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And surely as the field of the slouthfull is covered with nettles and thornes, so shall his body be overgrowen vvith infirmities, his minde vvith vices, his conscience shall want a good testimony to it selfe,
And surely as the field of the slothful is covered with nettles and thorns, so shall his body be overgrown with infirmities, his mind with vices, his conscience shall want a good testimony to it self,
eye, to thy seeing, foote, to thy walking, Peter, to thy nettes, Paul, to thy tents, Marchant, to thy shipping, Smith, to thy anvile, Potter, to thy wheele, vvomen, to your whernes and spindles, let not your candle go out, that your workes may praise you in the gates.
eye, to thy seeing, foot, to thy walking, Peter, to thy nets, Paul, to thy tents, Merchant, to thy shipping, Smith, to thy anvil, Potter, to thy wheel, women, to your whernes and spindles, let not your candle go out, that your works may praise you in the gates.
But why to Niniveh? Niniveh of the Gentiles, vncircumcised Niniveh, Niniveh of the Assyrians, imperious, insolent, intolerable Niniveh, Niniveh swollen with pride,
But why to Nineveh? Nineveh of the Gentiles, uncircumcised Nineveh, Nineveh of the Assyrians, imperious, insolent, intolerable Nineveh, Nineveh swollen with pride,
and her eies standing out of her heade with fatnesse, Niniveh setled vpon her lees not lesse then a thousand three hundred yeares, Niniveh infamous for idolatrie with Nisroch her abhomination.
and her eyes standing out of her head with fatness, Nineveh settled upon her lees not less then a thousand three hundred Years, Nineveh infamous for idolatry with Nisroch her abomination.
Niniveh with idlenes so vnnaturallie effeminated, and her iointes dissolued vnder Sardanapalus, as some conceiue their 38. Monarch, who sate and spanne amongst women;
Nineveh with idleness so unnaturally effeminated, and her Joints dissolved under Sardanapalus, as Some conceive their 38. Monarch, who sat and span among women;
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The woman of Abell in her wisedome obiected this law vnto Ioab, when he had cast vp a mounte against Abel, where shee dwelt, They spake in olde time and said, They should aske of Abell, and thus haue they continued :
The woman of Abel in her Wisdom objected this law unto Ioab, when he had cast up a mount against Abel, where she dwelled, They spoke in old time and said, They should ask of Abel, and thus have they continued:
The sword of the Lord assuredly is ever drawne and burnished, his bow bent, his arrowes prepared, his instrumentes of death made ready, his cuppe mingled;
The sword of the Lord assuredly is ever drawn and burnished, his bow bent, his arrows prepared, his Instruments of death made ready, his cup mingled;
Noah vvas sent to the olde world, Lot to Sodom, Moses and Aaron to the Aegyptians, Prophets from time to time to the children of Israell, Iohn Baptist and Christ and the Apostles, togither vvith signes in the host of heauen, tokens in the elementes, to Ierusalem, before it was destroied.
Noah was sent to the old world, Lot to Sodom, Moses and Aaron to the egyptians, prophets from time to time to the children of Israel, John Baptist and christ and the Apostles, together with Signs in the host of heaven, tokens in the elements, to Ierusalem, before it was destroyed.
The denunciation of death hath brought forth life, the sentence of destruction hath made a nullitie in the sentence, &c. It was a snare, it became their fortresse;
The denunciation of death hath brought forth life, the sentence of destruction hath made a nullity in the sentence, etc. It was a snare, it became their fortress;
it was their gulfe, it became their tower of defence; they heard that their houses should fall, and they forsooke not their houses, but themselues, and their ancient wicked waies.
it was their gulf, it became their tower of defence; they herd that their houses should fallen, and they forsook not their houses, but themselves, and their ancient wicked ways.
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Secondly he sendeth him to Niniveh, to make the cōversiō therof, as it were of his first fruits, a figure & type of the cōversion of other the Gentiles;
Secondly he sends him to Nineveh, to make the conversion thereof, as it were of his First fruits, a figure & type of the conversion of other the Gentiles;
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and that the waters of life (as Zachary tearmeth them) shoulde flowe from Ierusalem, (farther then to the river of Tigris, vvhereon Niniveh stoode) halfe of them towardes the East sea,
and that the waters of life (as Zachary termeth them) should flow from Ierusalem, (farther then to the river of Tigris, whereon Nineveh stood) half of them towards the East sea,
Hide them that are chased out, bewray not him that is fled, let my banished dwell with thee, Moab, be thou their covert from the face of the destroier.
Hide them that Are chased out, bewray not him that is fled, let my banished dwell with thee, Moab, be thou their covert from the face of the destroyed.
The time vvas to come when the sonnes of Iacob should go captiues into Assyria, righteous and vnrighteous, cleane and vncleane, those vvhom hee tendered as the apple of his owne eie, vvith their vngratefull and vngracious brethren:
The time was to come when the Sons of Iacob should go captives into Assyria, righteous and unrighteous, clean and unclean, those whom he tendered as the apple of his own eye, with their ungrateful and ungracious brothers:
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as oliue berries vpon the tree after the vintage, a berrie heere and there in the outmost boughes, that though they bare their parte of thraldome in a straunge lande,
as olive berries upon the tree After the vintage, a berry Here and there in the outmost boughs, that though they bore their part of thraldom in a strange land,
Lastlie, hee sendeth him to Niniveh, (vvhich I rather fasten vpon) to provoke his people of the Ievves, with those that were not a people, to vpbraide their contempte, defie their frovvardnesse,
Lastly, he sends him to Nineveh, (which I rather fasten upon) to provoke his people of the Jewish, with those that were not a people, to upbraid their contempt, defy their frowardness,
whome hee had chidden, and not chidden, vvith so fatherlie a spirite, and such obtesting protestations, that they seeme to bee angrie without anger, As I liue I woulde not your deathes;
whom he had chidden, and not chidden, with so fatherly a Spirit, and such obtesting protestations, that they seem to be angry without anger, As I live I would not your deaths;
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a stranger amongst strangers, a man of an vnknovvne tongue, the whole people of Niniveh, though heathenish and idolatrous, shoulde bee wonne to repentaunce. Arise Ionas, goe to Niniveh :
a stranger among Strangers, a man of an unknown tongue, the Whole people of Nineveh, though Heathenish and idolatrous, should be won to Repentance. Arise Ionas, go to Nineveh:
I haue beene served vvith the sinnes of Israell a longe time, I am wearie of their back-sliding, let them henceforth lie and rotte in their iniquity, Goe thou to Niniveh. Manie the like angrie and opprobrious comparisons, hath the mouth of the LORD vttered with much indignitie in other places:
I have been served with the Sins of Israel a long time, I am weary of their backsliding, let them henceforth lie and rotten in their iniquity, Go thou to Nineveh. Many the like angry and opprobrious comparisons, hath the Mouth of the LORD uttered with much indignity in other places:
And in the same Evangelist, hee rateth them in parables, for despising the doctrine of Iohn, Publicanes and harlottes, shall goe before you into the kingdome of GOD: For they beleeved him;
And in the same Evangelist, he rateth them in parables, for despising the Doctrine of John, Publicans and harlots, shall go before you into the Kingdom of GOD: For they believed him;
Notwithstanding knowe this, that the kingdome of GOD was come neare vnto you. You see the scourge of those places from vvhich the Disciples are enforced to goe, for want of entertaynement;
Notwithstanding know this, that the Kingdom of GOD was come near unto you. You see the scourge of those places from which the Disciples Are Enforced to go, for want of entertainment;
for they first shooke of the dust of their feete against those that dispised them, and then vvent to Iconium, but they had tolde them before their going (vvhich,
for they First shook of the dust of their feet against those that despised them, and then went to Iconium, but they had told them before their going (which,
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if they had anie sense, was as the wounding of penkniues and rasours vnto their harts) It was necessarie that the worde of God shoulde first haue beene spoken vnto you, (because the lawe must come out of Sion,
if they had any sense, was as the wounding of penknives and rasours unto their hearts) It was necessary that the word of God should First have been spoken unto you, (Because the law must come out of Sion,
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Beholde, the Romanes are come to take away your kingdome, to fire your townes, ruinate your houses, ravish your wiues and daughters, to dashe your infantes against the stones in the streetes, to pull your eyes from out your heades,
Behold, the Romans Are come to take away your Kingdom, to fire your Towns, ruinate your houses, ravish your wives and daughters, to dash your Infants against the stones in the streets, to pull your eyes from out your Heads,
In the eighteenth of the Actes, when the Iewes at Corinth resisted and blasphemed the doctrine of Paul, testifying vnto them, that Iesus was that Christ, he shooke his rayment as before,
In the eighteenth of the Acts, when the Iewes At Corinth resisted and blasphemed the Doctrine of Paul, testifying unto them, that Iesus was that christ, he shook his raiment as before,
and loosed his tongue with much boldnes against them, your bloud be vpon your owne heades, I am cleane, frō hence-forth I will goe to the Gentiles. As if he had said;
and loosed his tongue with much boldness against them, your blood be upon your own Heads, I am clean, from henceforth I will go to the Gentiles. As if he had said;
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I found you the children of death, and so I leaue you; growe in your filthinesse and vnrighteousnesse, till you haue fulfilled the measure of your forefathers:
I found you the children of death, and so I leave you; grow in your filthiness and unrighteousness, till you have fulfilled the measure of your Forefathers:
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for mine owne part, I wash my hands in innocency, I can free my soule in the sight of God, I was carefull to apply my cure to the hurtes of Corinthe, but you were not healed.
for mine own part, I wash my hands in innocency, I can free my soul in the sighed of God, I was careful to apply my cure to the hurts of Corinth, but you were not healed.
Lastly at Rome, in the last of the Actes, he made an open proclamation to the vnbeleeuing Iewes, Bee it knowne vnto you that the salvation of God is sent to the Gentiles, and they shall heare it.
Lastly At Room, in the last of the Acts, he made an open proclamation to the unbelieving Iewes, be it known unto you that the salvation of God is sent to the Gentiles, and they shall hear it.
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And so be it knowne vnto vs (my brethren) that the meaning of the holy Ghost in these tearmes of promulgation, knowe and bee it knowne, was to make these despisers of Antioch, Corinthe,
And so be it known unto us (my brothers) that the meaning of the holy Ghost in these terms of Promulgation, know and be it known, was to make these despisers of Antioch, Corinth,
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If ever the like transgression be founde in this lande of ours, (I will sooner wish it a wildernesse for serpentes and dragons to dvvell in) that as Iordan went backe and turned his course,
If ever the like Transgression be found in this land of ours, (I will sooner wish it a Wilderness for Serpents and dragons to dwell in) that as Iordan went back and turned his course,
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and go to the borders, where theft and reuenge are helde for currant law, and all the streames of bloud vvhich Christ shed vpon the tree, cannot begge redemption for one iniury done vnto thē;
and go to the borders, where theft and revenge Are held for currant law, and all the streams of blood which christ shed upon the tree, cannot beg redemption for one injury done unto them;
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we haue the sounde thereof daily in our eares, the bookes in our houses and handes, the letter walking through our lippes, O that we wanted not the power of the gospell in our consciences, the life and manifestation of it in our liues.
we have the sound thereof daily in our ears, the books in our houses and hands, the Letter walking through our lips, Oh that we wanted not the power of the gospel in our Consciences, the life and manifestation of it in our lives.
The Lord make an happy and an inseparable coniunction betweene all these, and graunt that his law and our obedience may alwaies meete togither, his gospell and our fruites kisse each other, his trueth and our righteousnes, his blessings and our thankefulnes neuer be founde a sunder.
The Lord make an happy and an inseparable conjunction between all these, and grant that his law and our Obedience may always meet together, his gospel and our fruits kiss each other, his truth and our righteousness, his blessings and our thankfulness never be found a sunder.
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And let him make those preachers and hearers, hearers and doers, doers and perseverers, good teachers, good learners, good liuers, everlasting companions within our borders.
And let him make those Preachers and hearers, hearers and doers, doers and perseverers, good Teachers, good learners, good livers, everlasting Sodales within our borders.
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So shall our land be blessed with all both heauenly and earthly encrease, and God, even our owne God shall never repent that hee bestowed such blessing vpon vs, Amen.
So shall our land be blessed with all both heavenly and earthly increase, and God, even our own God shall never Repent that he bestowed such blessing upon us, Amen.
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NOT to trouble you with longer repetition, wee enquired in the former exercise of these three pointes. 1. The place which Ionas was sent vnto, 2. his busines there, 3. the cause.
NOT to trouble you with longer repetition, we inquired in the former exercise of these three points. 1. The place which Ionas was sent unto, 2. his business there, 3. the cause.
Touching the place, we proposed foure reasons, why God sent him to Niniveh. 1. To keepe his manner and vse of foretelling the plague before hee inflicteth it. 2. to set vp a standard of hope to the rest of the Gentiles, that they also should pertake the goodnes of God. 3. to prevent his people with mercy,
Touching the place, we proposed foure Reasons, why God sent him to Nineveh. 1. To keep his manner and use of foretelling the plague before he inflicteth it. 2. to Set up a standard of hope to the rest of the Gentiles, that they also should partake the Goodness of God. 3. to prevent his people with mercy,
and to take vp favour in Assyria for them before hand, against the time of their banishmente. 4. to shame and confound the house of Israell, with the singular repentance of a strange people.
and to take up favour in Assyria for them before hand, against the time of their banishment. 4. to shame and confound the house of Israel, with the singular Repentance of a strange people.
perillous to bee threatned, where the prophet was likely to finde in all states of men, Princes, Counsellors, Courtiers, Marchants, Communers, mightie contradiction.
perilous to be threatened, where the Prophet was likely to find in all states of men, Princes, Counsellors, Courtiers, Merchants, Communers, mighty contradiction.
The greatnesse of Niniveh is more plentifullie set downe in the thirde of this prophecie, vvhere it is tearmed a greate and an excellent citie, of three dayes iourney.
The greatness of Nineveh is more plentifully Set down in the Third of this prophecy, where it is termed a great and an excellent City, of three days journey.
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VVhich honour, by the iudgement of the most learned, though standing in the last place, belongeth to the first of the foure cities, namelie to Niniveh.
Which honour, by the judgement of the most learned, though standing in the last place, belongeth to the First of the foure cities, namely to Nineveh.
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Others imagined, (but their coniecture is without grounde) that the vvhole foure cities vvere closed vp vvithin the same vvalles and made but one of an vnusuall bignesse.
Others imagined, (but their conjecture is without ground) that the Whole foure cities were closed up within the same walls and made but one of an unusual bigness.
But by the confession of all, both sacred and Gentile historyes, the cit•e vvas verie spacious, having foure hundred and eighty furlonges in circuite, vvhen Babylon had fewer almost by an hundred:
But by the Confessi of all, both sacred and Gentile histories, the cit•e was very spacious, having foure hundred and eighty furlongs in circuit, when Babylon had fewer almost by an hundred:
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whether hee felt himselfe disposed to holde out, and so settle his thoughts in some sort, in declaring the costes of the building before hee vndertooke it,
whither he felt himself disposed to hold out, and so settle his thoughts in Some sort, in declaring the costs of the building before he undertook it,
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Thus hee dealt with Abraham his servant in the 22. of Genesis, about the offering of his son, whose faith and obedience hee sounded before, by aggravating in his eares everye circumstance of the action, that Abraham might forecast with himselfe whether the infirmity of his nature were able to brook it:
Thus he dealt with Abraham his servant in the 22. of Genesis, about the offering of his son, whose faith and Obedience he sounded before, by aggravating in his ears every circumstance of the actium, that Abraham might forecast with himself whither the infirmity of his nature were able to brook it:
The weight of every worde is enough to bruise him in pieces, and make him since downe vnder the burthen of that charge: 1. Take thy sonne, not thy bondman,
The weight of every word is enough to bruise him in Pieces, and make him since down under the burden of that charge: 1. Take thy son, not thy bondman,
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as the bowelles of thine owne breast: 5. take him in thine owne person, even thou, the father of the childe, turne not over the execution to any other man: 6. take him without delay, I giue thee no time to deliberate,
as the bowels of thine own breast: 5. take him in thine own person, even thou, the father of the child, turn not over the execution to any other man: 6. take him without Delay, I give thee no time to deliberate,
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so long vvill I holde and suspend thy soule in bitternes: 8. leaue not thy sonne in Moriah as an Orphan without his father, to soiourne in a straunge country, offer him in sacrifice, commit slaughter vpon his flesh: 9. lastly,
so long will I hold and suspend thy soul in bitterness: 8. leave not thy son in Moriah as an Orphan without his father, to sojourn in a strange country, offer him in sacrifice, commit slaughter upon his Flesh: 9. lastly,
What are they? I will not dissemble with thee, they are a rebellious nation, they and their fathers before them vnto this daie, children harde of face and stiffe harted:
What Are they? I will not dissemble with thee, they Are a rebellious Nation, they and their Father's before them unto this day, children harden of face and stiff hearted:
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As if a prophet of our daies should be sent to Constantinople, and haue his instruction given him at his setting forth, that it is a portlye and insolent city, the seate of the greate Turke, the hart of the Empire, a cage of all vncleanenes,
As if a Prophet of our days should be sent to Constantinople, and have his instruction given him At his setting forth, that it is a portly and insolent City, the seat of the great Turk, the heart of the Empire, a cage of all Uncleanness,
an enemy to the name of Christians, vvarring continually against the saints, a scorner of our crucified Redeemer, a worshipper of the false prophet Mahomet, vvith other such like colde encouragements, feeling his pulses as it were,
an enemy to the name of Christians, warring continually against the Saints, a scorner of our Crucified Redeemer, a worshipper of the false Prophet Mahomet, with other such like cold encouragements, feeling his pulses as it were,
It was some comfort no doubt, amongst the discomfortes to come, that our saviour lessonned his Disciples before their goinge abroade, Beholde I send you as lambes among Wolues.
It was Some Comfort no doubt, among the discomforts to come, that our Saviour lessoned his Disciples before their going abroad, Behold I send you as Lambs among Wolves.
They will deliver you vp to the Councelles, and scourge you in their synagogues, and you shall bee brought to the governours and Kings for my sake, in witnes to them and to the Gentiles.
They will deliver you up to the Councils, and scourge you in their Synagogues, and you shall be brought to the Governors and Kings for my sake, in witness to them and to the Gentiles.
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In the 16. of Iohn hee plainely professeth his meaning, in these kinds of predictions: these thinges haue I saide vnto you, that yee should not bee offended;
In the 16. of John he plainly Professes his meaning, in these Kinds of predictions: these things have I said unto you, that ye should not be offended;
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behold I go bounde in the spirit to Ierusalem, & know not what things shall come vnto mee there, saue that the holie Ghost witnesseth in everie citie, saying that bandes and afflictions staie for mee.
behold I go bound in the Spirit to Ierusalem, & know not what things shall come unto me there, save that the holy Ghost Witnesseth in every City, saying that bands and afflictions stay for me.
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But I passe not at all, neither is my life deare vnto me, &c. And when Agabus at Caesarea had taken the girdle of Paul, and bounde his owne hands and feete, saying from the mouth of the holy Ghost, So shall the Iewes at Ierusalem bind the man, that oweth this girdle ;
But I pass not At all, neither is my life deer unto me, etc. And when Agabus At Caesarea had taken the girdle of Paul, and bound his own hands and feet, saying from the Mouth of the holy Ghost, So shall the Iewes At Ierusalem bind the man, that owes this girdle;
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when his friends would haue held him backe from going to Ierusalem, he aunswered boldly and saide, what doe ye weeping and breaking mine heart? For I am ready not to be bounde onely,
when his Friends would have held him back from going to Ierusalem, he answered boldly and said, what do you weeping and breaking mine heart? For I am ready not to be bound only,
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Peter perswadeth the dispersed saints dwelling here and there to patience in troubles, by an argument drawen from the knowledge and experience thereof before had.
Peter Persuadeth the dispersed Saints Dwelling Here and there to patience in Troubles, by an argument drawn from the knowledge and experience thereof before had.
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and an other shall girde thee &c. hee tooke his occasion to vse more diligence in his calling, knowing (as himselfe speaketh) that the time was at hand,
and an other shall gird thee etc. he took his occasion to use more diligence in his calling, knowing (as himself speaks) that the time was At hand,
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and improvidently thrust forth, but with alacritie of minde set his shoulder to the vvorke, and settle his confidence in the greatnesse of that God, from whom he was commaunded.
and improvidently thrust forth, but with alacrity of mind Set his shoulder to the work, and settle his confidence in the greatness of that God, from whom he was commanded.
or in the chaire of Moses for exposition of the lavve, vvhich are the combersomst charges vpon the earth, the very heate and burthen of the day (if I may so tearme them,) not to remit our labours,
or in the chair of Moses for exposition of the law, which Are the combersomst charges upon the earth, the very heat and burden of the day (if I may so term them,) not to remit our labours,
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as Moses in his government, why hast thou vexed thy servant ? yet to persist and go forward in our paines, addressing our soules to contentment and quietnes;
as Moses in his government, why hast thou vexed thy servant? yet to persist and go forward in our pains, addressing our Souls to contentment and quietness;
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Therefore priviledged to carelesnesse, hautinesse, oppression, wickednesse, vvhich are the wormes and mothes for the most part, that breede of greatnesse? therefore may Niniveh sin with impunity,
Therefore privileged to carelessness, haughtiness, oppression, wickedness, which Are the worms and moths for the most part, that breed of greatness? Therefore may Nineveh sin with impunity,
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and prophecie in out-corners, because Niniveh is the Kings Court and cannot beare the words of Prophets? can the mightines of her state, singularity of her government, climing of her walles, aspiring of her towres, multitude of her people make her secure against the vvrath of the Lorde of hostes? or can the barres of her gates keepe out his iudgementes? Alas, vvhat is the greatnes of Niniveh compared with the greatnes of the Lord? The landes of Alcibiades in the mappe of the vvhole vvorlde, vvere lesse then a center,
and prophecy in out-corners, Because Nineveh is the Kings Court and cannot bear the words of prophets? can the mightiness of her state, singularity of her government, climbing of her walls, aspiring of her towers, multitude of her people make her secure against the wrath of the Lord of hosts? or can the bars of her gates keep out his Judgments? Alas, what is the greatness of Nineveh compared with the greatness of the Lord? The Lands of Alcibiades in the map of the Whole world, were less then a centre,
and the nations as the droppe of a wel bucket, vvhat is the number and the heigth of thy proude turrets? though they hold the earth in awe, they cannot threaten heaven,
and the Nations as the drop of a well bucket, what is the number and the heighth of thy proud turrets? though they hold the earth in awe, they cannot threaten heaven,
Put, and Lubim were her helpers, yet was shee carried awaie, and vvent into captivitie; her young children were broken in pieces at the heade of all the streetes;
Put, and Libyans were her helpers, yet was she carried away, and went into captivity; her young children were broken in Pieces At the head of all the streets;
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It was afterward accomplished vpon Niniveh, because shee was full of bloud, full of lies and robbery, a maistres of witchcraftes, her multitude vvas slaine,
It was afterwards accomplished upon Nineveh, Because she was full of blood, full of lies and robbery, a masters of witchcrafts, her multitude was slain,
Art thou ignorant, O Asclepius, that Aegypt is the image of heaven? &c. And if vvee shall speake more truely, our land is the temple of the whole vvorlde;
Art thou ignorant, Oh Asclepius, that Egypt is the image of heaven? etc. And if we shall speak more truly, our land is the temple of the Whole world;
It is written of Tyrus in the three and twentith of Esay that shee was rich with the seede of Nilus that brought her abundance, the harvest of the river were her revenewes,
It is written of Tyre in the three and Twentieth of Isaiah that she was rich with the seed of Nilus that brought her abundance, the harvest of the river were her revenues,
Is this that glorious citie of yours, vvhose antiquitie is of auncient daies? &c: who hath decreede this against Tyrus? shee that crowned men, whose marchants are princes,
Is this that glorious City of yours, whose antiquity is of ancient days? etc.: who hath decreed this against Tyre? she that crowned men, whose Merchants Are Princes,
It is fallen, it is fallen (saith the Angell in the Revelation) Babilon the great citie (having the same title of greatnes that Niniveh hath in this place) and is become the habitation of divelles, and the hole of all fowle spirites,
It is fallen, it is fallen (Says the Angel in the Revelation) Babylon the great City (having the same title of greatness that Nineveh hath in this place) and is become the habitation of divelles, and the hold of all fowl spirits,
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and the immortalitie of her soule vvherewith shee is quickned, I meane the supremacie of her prelates aboue Emperours and princes, shalbe taken from her;
and the immortality of her soul wherewith she is quickened, I mean the supremacy of her Prelates above emperors and Princes, shall taken from her;
The lamentations of Ieremie touching the ruine of Ierusalem, sometimes the perfection of beauty, and the ioy of the whole earth, as neare vnto God as the signet vpon his right hand,
The lamentations of Ieremie touching the ruin of Ierusalem, sometime the perfection of beauty, and the joy of the Whole earth, as near unto God as the signet upon his right hand,
if they can passe by the eares of any man and leaue not lamentation and passion behinde them, I will say that his harte is harder then the nether milstone.
if they can pass by the ears of any man and leave not lamentation and passion behind them, I will say that his heart is harder then the neither millstone.
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How were her gates sunck to the ground, her barres broken, the stones of her sanctuary scattered in the corners of every streete, her mountaine of Syon so desolate, that the very foxes runne vpon it, whose strength was such before, that the Kinges of the earth,
How were her gates sunk to the ground, her bars broken, the stones of her sanctuary scattered in the corners of every street, her mountain of Syon so desolate, that the very foxes run upon it, whose strength was such before, that the Kings of the earth,
Multitude of offences vvill minish and consume multitudes of men, that although the streets were sowen with the seede of man, yet they shal be so scarse that a child may tel them :
Multitude of offences will minish and consume Multitudes of men, that although the streets were sown with the seed of man, yet they shall be so scarce that a child may tell them:
One would haue wished a friend more then the treasures of the East, to haue kept him company, releeved his necessity, to haue taken some paines with his vviddowe and Orphanes, to haue closed his eies at the time of his death, to haue seene him laide forth for buriall,
One would have wished a friend more then the treasures of the East, to have kept him company, relieved his necessity, to have taken Some pains with his widow and Orphans, to have closed his eyes At the time of his death, to have seen him laid forth for burial,
It was not nowe convenient that Ionas should goe to Niniveh, as God came to Elias, in a still and softe voyce, but rather as a mightie strong winde rending the mountaines,
It was not now convenient that Ionas should go to Nineveh, as God Come to Elias, in a still and soft voice, but rather as a mighty strong wind rending the Mountains,
as the word importeth, with deceit. Woe vnto them that sowe pillowes vnder mens arme-holes, when it is more time to pricke them vp with goades, that sell the cause of the Lorde for handfulles of barley,
as the word imports, with deceit. Woe unto them that sow pillows under men's armholes, when it is more time to prick them up with goads, that fell the cause of the Lord for handfuls of Barley,
and vvhen the people committed vnto them, shall say vnto their seers see not, and to their prophets, prophecie not right things, loquimini placentia, speake pleasinges and leasinges vnto vs, prophecie errours, are easilie drawen to betray the will of their Lord and to satisfie their humours.
and when the people committed unto them, shall say unto their seers see not, and to their Prophets, prophecy not right things, Speak Placentia, speak pleasinges and leasings unto us, prophecy errors, Are Easily drawn to betray the will of their Lord and to satisfy their humours.
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For then is the word of the Lord stollen and purloined from our brethren, when we iustifie the wicked, and giue life to the soules that shoulde not liue ;
For then is the word of the Lord stolen and purloined from our brothers, when we justify the wicked, and give life to the Souls that should not live;
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and hunting for their praise and acceptation of vs vvith pleasing discourses, affected eloquence, histrionicall iests, rather then graue and divine sentences.
and hunting for their praise and acceptation of us with pleasing discourses, affected eloquence, histrionical jests, rather then graven and divine sentences.
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if our charming cannot mooue you, wee will sende you to the iudgement seate of God with this writing vpō your foreheads, Noluerunt incantari, They would not be charmed.
if our charming cannot move you, we will send you to the judgement seat of God with this writing upon your foreheads, Noluerunt incantari, They would not be charmed.
Whatsoeuer exceedeth modesty, and is most contrary to the will of God, beyonde all right or reason, setled into dregges, frozen like y•e, given over, solde to the will of Satan, is heere meant;
Whatsoever exceeds modesty, and is most contrary to the will of God, beyond all right or reason, settled into dregs, frozen like y•e, given over, sold to the will of Satan, is Here meant;
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and every part in the body & soule of man doth his part to lift vp the head of sinne, the throate an open sepulchre, the tongue vsed to deceit, the poison of Aspes vnder the lips, the mouth full of cursing and bitternes, the feete swift to shed bloud, destructiō & calamity in all their waies, no knowledge of the way of peace, no feare of God before their eies.
and every part in the body & soul of man does his part to lift up the head of sin, the throat an open Sepulchre, the tongue used to deceit, the poison of Asps under the lips, the Mouth full of cursing and bitterness, the feet swift to shed blood, destruction & calamity in all their ways, no knowledge of the Way of peace, no Fear of God before their eyes.
Thirdly into the presence of God himselfe. Whereby you may perceiue, that the wickednesse of Niniveh was not base and shamefast, fearefull to advance it selfe,
Thirdly into the presence of God himself. Whereby you may perceive, that the wickedness of Nineveh was not base and shamefast, fearful to advance it self,
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but it hath filled the earth, possesseth the aire, lifteth it selfe aboue the stars amongst the angelles of God, offereth her filthines and impurity before the throne of his maiesty,
but it hath filled the earth, Possesses the air, lifts it self above the Stars among the Angels of God, Offereth her filthiness and impurity before the throne of his majesty,
What? are there seasons and times when the Lord beholdeth sinne, and wickednesse, and when hee beholdeth it not? hee that made the eie doth hee not see ? doth Hee slumber or sleepe that keepeth Israell? or hath he not torches and cresset light at all times to descrie the deedes of Babylon? or is he subiect to that scoffe which Elias gaue Baal, It maie bee he sleepeth,
What? Are there seasons and times when the Lord beholdeth sin, and wickedness, and when he beholdeth it not? he that made the eye does he not see? does He slumber or sleep that Keepeth Israel? or hath he not Torches and cresset Light At all times to descry the Deeds of Babylon? or is he Subject to that scoff which Elias gave Baal, It may be he Sleepeth,
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and must bee awaked ? or what els is the meaning of that phrase, Their vvickednesse is come vp before mee ? As if there vvere some vvickednesse vvhich came not to his notice.
and must be awaked? or what Else is the meaning of that phrase, Their wickedness is come up before me? As if there were Some wickedness which Come not to his notice.
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Surely, besides the increase and propagation of their wickednesse (for there is difference betwixt creeping and climbing) it noteth some order in the actions of God.
Surely, beside the increase and propagation of their wickedness (for there is difference betwixt creeping and climbing) it notes Some order in the actions of God.
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who can turne her backe? they that seeke after her, will not wearie themselues, but will finde her in her moneth, GOD seeth and observeth at all times, the vntamed madnesse of the vvicked, wearying themselues like the wilde asse,
who can turn her back? they that seek After her, will not weary themselves, but will find her in her Monn, GOD sees and observeth At all times, the untamed madness of the wicked, wearying themselves like the wild Ass,
Lactantius writeth of those who were not ashamed of their faultes, but rather sought out patronage and defence for them, that at the least they might seeme to sinne honestly.
Lactantius Writeth of those who were not ashamed of their Faults, but rather sought out patronage and defence for them, that At the least they might seem to sin honestly.
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3 But whatsoever we find else in the riches & store of these words, this wee may gather from the nature of them, that there are some sinnes winged, of an high elevation, ascending aboue the toppe of Carmel, aspiring & pressing before the maiesty of Gods owne thrōe.
3 But whatsoever we find Else in the riches & store of these words, this we may gather from the nature of them, that there Are Some Sins winged, of an high elevation, ascending above the top of Mount carmel, aspiring & pressing before the majesty of God's own throne.
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that which is the winges or chariot vnto them in this place, to make them mount so high, is their cry in those others, I meane, their outrage and enormity.
that which is the wings or chariot unto them in this place, to make them mount so high, is their cry in those Others, I mean, their outrage and enormity.
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Gen. 4. And in the 18. of Gen. Because the cry of Sodom and Gomorrah is great, (which is expoūded in the next words) & because their sin is exceeding grievous, I will now goe downe, saith the Lord,
Gen. 4. And in the 18. of Gen. Because the cry of Sodom and Gomorrah is great, (which is expounded in the next words) & Because their since is exceeding grievous, I will now go down, Says the Lord,
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and the cries of them which haue reaped, are entered into the eares of the Lorde of hostes, in the Epistle of Iames. Aunswerable to that part of Iob his Apology, which he presenteth vnto his iudge, in the 31. of his booke, If my lande cry against mee,
and the cries of them which have reaped, Are entered into the ears of the Lord of hosts, in the Epistle of James Answerable to that part of Job his Apology, which he presents unto his judge, in the 31. of his book, If my land cry against me,
Because thou ragest against mee, and thy tumult is come vp to mine eares, I will put my hooke in thy nostrels, &c. Likewise the prophet telleth the children of Israell in the seconde of Chronicles, that because the Lorde God was wroth with Iudah, he had delivered thē into the Israelits hands,
Because thou ragest against me, and thy tumult is come up to mine ears, I will put my hook in thy nostrils, etc. Likewise the Prophet Telleth the children of Israel in the seconde of Chronicles, that Because the Lord God was wroth with Iudah, he had Delivered them into the Israelites hands,
which noteth an vnsatiable appetite wherewith hee was so dry, that if his brother had possessed a 1000. times as much bloud, he would haue spilt it all:
which notes an unsatiable appetite wherewith he was so dry, that if his brother had possessed a 1000. times as much blood, he would have spilled it all:
and sin with outragiousnesse and impudencie any vvay, publicke, infamovs, enormous sin, contemning the iudgement of GOD and censures of men, committed with greedinesse drawn, with cart-ropes, gloried in, where men even sel themselues to vvorke vvickednesse, is a crying sinne.
and since with outrageousness and impudency any Way, public, infamous, enormous since, contemning the judgement of GOD and censures of men, committed with greediness drawn, with Cart-ropes, gloried in, where men even sell themselves to work wickedness, is a crying sin.
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VVhich immoderate and proud humour of viciousnesse, is notably expressed in the sixt of Genesis, where it is alleadged, that when the Lord saw the wickednesse of man was greate vpon the earth,
Which immoderate and proud humour of viciousness, is notably expressed in the sixt of Genesis, where it is alleged, that when the Lord saw the wickedness of man was great upon the earth,
and all the imaginations of the thoughts of his hart were onely evill continually, then it repented the Lord, that he had made man and hee was sorrie in his heart. 1. It vvas vvickednesse; 2. greate;
and all the Imaginations of the thoughts of his heart were only evil continually, then it repented the Lord, that he had made man and he was sorry in his heart. 1. It was wickedness; 2. great;
Equall herevnto is that generall and vnbridled corruption, vvhich David setteth downe in the 14. Psalme, vvhere they beginne vvith a most damnable principle of Atheisme, the gate and highway into all iniquity, The foole saith in his hearte, there is no God ;
Equal hereunto is that general and unbridled corruption, which David sets down in the 14. Psalm, where they begin with a most damnable principle of Atheism, the gate and highway into all iniquity, The fool Says in his heart, there is no God;
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Because they haue forsaken the covenant of the Lorde their GOD, &c. For the iudgement of the Lorde, pronounced by David, shall stande longer then the stars in the firmament, Him that loveth iniquitye, doth his soule hate. Vpon the wicked hee shall raine snares, fire,
Because they have forsaken the Covenant of the Lord their GOD, etc. For the judgement of the Lord, pronounced by David, shall stand longer then the Stars in the firmament, Him that loves iniquity, does his soul hate. Upon the wicked he shall rain snares, fire,
vvhether it speaketh or cryeth, standeth or goeth, lyeth like an aspe in her hole, or flyeth lyke a fiery serpent into the presence of God, your selues bee iudges:
whether it speaks or Cries, Stands or Goes, lies like an asp in her hold, or flies like a fiery serpent into the presence of God, your selves be judges:
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vvrite my vvordes in tables, that they may bee monumentes for latter daies; for when your childrens children shall heare them hereafter, they will skarselye beeleeue them.
write my words in tables, that they may be monuments for latter days; for when your Children's children shall hear them hereafter, they will skarselye beeleeue them.
thunders and lightnings neither seasonable for the time, and withall most terrible, with such effectes brought forth, that the childe vnborne shall speake of it.
Thunders and lightnings neither seasonable for the time, and withal most terrible, with such effects brought forth, that the child unborn shall speak of it.
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treasons against our Queene and countrey wee haue knovvne many and mighty, monstrous to bee imagined, from a number of Lyons whelpes, lurking in their dennes and vvatching their houre, to vndoe vs;
treasons against our Queen and country we have known many and mighty, monstrous to be imagined, from a number of Lyons whelps, lurking in their dens and watching their hour, to undo us;
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VVee haue not altered the colour of the hayre of our heades, nor added one inch to our stature since all these thinges haue beene accomplished amongst vs. Consider then vvell,
We have not altered the colour of the hair of our Heads, nor added one inch to our stature since all these things have been accomplished among us Consider then well,
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for if wee knew how to adde any thing in our severall veines and dispositions, to those idols of sinne which we serue, some to our covetousnesse, some to our pride, some to our vnchastnes, some to our malice,
for if we knew how to add any thing in our several Veins and dispositions, to those Idols of sin which we serve, Some to our covetousness, Some to our pride, Some to our unchasteness, Some to our malice,
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This verse now in hād delivereth the whole body therof, with every member belonging vnto it 1. his preparatiō is set downe in that he arose. 2. his speede, to fly. 3. the end and period of his iourney, to Tharsis. 4. his end and purpose why to Tharsis, to escape the presēce of the Lord.
This verse now in hand Delivereth the Whole body thereof, with every member belonging unto it 1. his preparation is Set down in that he arose. 2. his speed, to fly. 3. the end and Period of his journey, to Tharsis. 4. his end and purpose why to Tharsis, to escape the presence of the Lord.
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5. the opportunities, helpes and furtherances to his travel, are exactly put downe. 1. he went downe to Iapho an haven-towne. 2. hee found a ship going to Tharsis.
5. the opportunities, helps and furtherances to his travel, Are exactly put down. 1. he went down to Japho an haven-town. 2. he found a ship going to Tharsis.
4. he went downe into it. 5. lastly his reason of flying to Tharsis, is againe specified, with a regression in the end of the verse, that he might goe from the presence of the Lord.
4. he went down into it. 5. lastly his reason of flying to Tharsis, is again specified, with a regression in the end of the verse, that he might go from the presence of the Lord.
& like one of those Lords in Ieremy, who told God to his face, we are Lords, we wil no more come at thee, so doth he flatly crosse & overthwart that directiō which God had set him. 4. He heareth of a great city, of a wearisome perābulation, asking the travell of 3. whole daies;
& like one of those lords in Ieremy, who told God to his face, we Are lords, we will no more come At thee, so does he flatly cross & overthwart that direction which God had Set him. 4. He hears of a great City, of a wearisome perambulation, asking the travel of 3. Whole days;
but he is so far from making any noise, that al the clamour and noise of the marriners could not awake him & stir him vp. 6. He heareth, that the wickednesse of Niniveh is come vp before the presence of the Lorde;
but he is so Far from making any noise, that all the clamour and noise of the Mariners could not awake him & stir him up. 6. He hears, that the wickedness of Nineveh is come up before the presence of the Lord;
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Amongst the other plants in the garden of Edē, not far frō the goodliest trees of life & knowledge, grew the bitter roote of disobedience, which our forfathers no sooner had tasted,
among the other plants in the garden of Edē, not Far from the Goodliest trees of life & knowledge, grew the bitter root of disobedience, which our Forefathers no sooner had tasted,
yet when the serpēt came to the woman with a meere contradiction to the voice of God, yee shall not die the death, how credulous and forwarde was shee to entertaine his suggestion? Moses proved to the children of Israel in the 9. of Deuteronomy by a perfect induction, that there was nothing but rebellion in them;
yet when the serpent Come to the woman with a mere contradiction to the voice of God, ye shall not die the death, how credulous and forward was she to entertain his suggestion? Moses proved to the children of Israel in the 9. of Deuteronomy by a perfect induction, that there was nothing but rebellion in them;
likewise when the Lord sent you from Cadesh Barnea, &c. At length hee concludeth, yee yaue beene rebellious vnto the Lorde since the day that I knevve you.
likewise when the Lord sent you from Kadesh barnea, etc. At length he Concludeth, ye yaue been rebellious unto the Lord since the day that I knew you.
In the 17. of the same booke, the Lord gaue commādemēt vnto Moses that Aarons rod, which budded for the house of Levi when the other rods budded not, should be kept in the arke for a monumēt of their murmurings & rebellions forepassed.
In the 17. of the same book, the Lord gave Commandment unto Moses that Aaron's rod, which budded for the house of Levi when the other rods budded not, should be kept in the Ark for a monument of their murmurings & rebellions forepassed.
when wisedome crieth abroade and vttereth her voice in the streetes, O yee foolish, how long will yee learne foolishnesse, &c. to despise her counsell, and to make a Skorne of her correction.
when Wisdom cries abroad and uttereth her voice in the streets, Oh ye foolish, how long will ye Learn foolishness, etc. to despise her counsel, and to make a Scorn of her correction.
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What worke of our handes bewrayeth not this malice? vvhat word of our mouthes speaketh not perverse thinges? almost, what thought of our heartes kicketh not against the prickes of Gods sacred commaundementes,
What work of our hands bewrayeth not this malice? what word of our mouths speaks not perverse things? almost, what Thought of our hearts kicketh not against the pricks of God's sacred Commandments,
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fot doubtlesse, the voice of GOD is the first ru•e and rudimentes of all Christian instruction, the first stone to bee laide in the whole building, that cloud by day, that piller of fire by night, vvhereby all our actions are to bee guided.
fot doubtless, the voice of GOD is the First ru•e and rudiments of all Christian instruction, the First stone to be laid in the Whole building, that cloud by day, that pillar of fire by night, whereby all our actions Are to be guided.
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for vvhen Balaac by his messengers sent him worde that hee woulde promote him, and God did but keepe him backe from honour, hee made this answere vnto him, If Balaac woulde giue mee this house full of silver and golde, I cannot passe the commaundement of the LORD, to doe either good or badde of mine owne minde;
for when Balaam by his messengers sent him word that he would promote him, and God did but keep him back from honour, he made this answer unto him, If Balaam would give me this house full of silver and gold, I cannot pass the Commandment of the LORD, to do either good or bad of mine own mind;
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The vvordes of Samuel to Saule determine the doubt, and make it as plaine as the light at noone day, that the fact of Ionas here committed was an vnexcusable offence:
The words of Samuel to Saule determine the doubt, and make it as plain as the Light At noon day, that the fact of Ionas Here committed was an unexcusable offence:
for he that offereth a sacrifice, offereth the flesh of a beast, but he that obeyeth, offereth his owne will as a quicke and a reasonable sacrifice (which is all in all) the other to be as witchcraft and idolatrie;
for he that Offereth a sacrifice, Offereth the Flesh of a beast, but he that Obeyeth, Offereth his own will as a quick and a reasonable sacrifice (which is all in all) the other to be as witchcraft and idolatry;
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as Saul consulted with the woman of Endor, or Ahaziah Kinge of Samaria with the God of Eckron Belzebub, whether the word of the Lord shalbe harkened to,
as Saul consulted with the woman of Endor, or Ahaziah King of Samaria with the God of Ekron Belzebub, whither the word of the Lord shall hearkened to,
He forgetteth as it were his owne people and his fathers house, and setting affection aside to his owne credite, maketh a simple and plaine declaration namely & singularly of the transgression of Ionas.
He forgetteth as it were his own people and his Father's house, and setting affection aside to his own credit, makes a simple and plain declaration namely & singularly of the Transgression of Ionas.
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but vvriting his fault in his brow, and pointing with his finger at the very transgressor vnder his proper and individual name, hee bringeth the accusation; Then Ionas arose ;
but writing his fault in his brow, and pointing with his finger At the very transgressor under his proper and Individu name, he brings the accusation; Then Ionas arose;
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the party not long since mentioned, even the son of Amittai, he that immediatly before received the word of the Lord to go to Niniveh, let his name be registred,
the party not long since mentioned, even the son of Amittai, he that immediately before received the word of the Lord to go to Nineveh, let his name be registered,
when he was called to his burthensome office, who am I that I should go to Pharaoh & bring the children of Israell out of Aegypt ? againe, O Lord send by the hands of him whome thou shouldest send.
when he was called to his burdensome office, who am I that I should go to Pharaoh & bring the children of Israel out of Egypt? again, Oh Lord send by the hands of him whom thou Shouldst send.
It hath bene the vse of Gods seruants vvhen they haue found their ability vnmeete to vndergo the duties of their provinces allotted them, in modesty & humility to withdraw themselues:
It hath be the use of God's Servants when they have found their ability unmeet to undergo the duties of their Provinces allotted them, in modesty & humility to withdraw themselves:
For when the Lorde had encouraged him, Goe in thy might, thou shalt saue Israell out of the handes of the Midianites, he aunswered againe, Ah my my Lord, whereby shall I saue Israell? Behold, my father is poore in Manasses,
For when the Lord had encouraged him, Go in thy might, thou shalt save Israel out of the hands of the midianites, he answered again, Ah my my Lord, whereby shall I save Israel? Behold, my father is poor in Manasses,
Likewise when Samuel asked Saul, On whome is all the desire of Israell set? Is it not vpon thee, and all thy fathers house? he returned this answere vnto him, Am not I the son of Iemini, of the smallest tribe of Israell, &c. wherefore then speakest thou so to me ? But Ionas hath no such excuse,
Likewise when Samuel asked Saul, On whom is all the desire of Israel Set? Is it not upon thee, and all thy Father's house? he returned this answer unto him, Am not I the son of Iemini, of the Smallest tribe of Israel, etc. Wherefore then Speakest thou so to me? But Ionas hath not such excuse,
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his driving is as the driving of Iehu the sonne of Nimshi (saith the watch-man in the seconde booke of the Kings and the ninth chap.) for he driveth as if hee were madde;
his driving is as the driving of Iehu the son of Nimshi (Says the watchman in the seconde book of the Kings and the ninth chap.) for he drives as if he were mad;
Cyprian wrote to Cornelius of fiue Schismatickes that had taken shipping and sailed to Rome with their mart of lies, as if the Lord of heaven who rideth vpon the Cherubins could not overtake them.
Cyprian wrote to Cornelius of fiue Schismatics that had taken shipping and sailed to Room with their mars of lies, as if the Lord of heaven who rides upon the Cherubim could not overtake them.
Paul witnesseth of himselfe in the 1. to the Galathians, that when hee was called by the grace of God to preach his sonne amongst the Gentiles, immediatly hee communed not with flesh and bloud,
Paul Witnesseth of himself in the 1. to the Galatians, that when he was called by the grace of God to preach his son among the Gentiles, immediately he communed not with Flesh and blood,
Philosophers hold, that if the inferiour spheres were not governed and stayed by the highest, the swiftnesse of their motion would quickly fire the world:
Philosophers hold, that if the inferior spheres were not governed and stayed by the highest, the swiftness of their motion would quickly fire the world:
The wicked haue their waies, but they are crooked and circular endlesse waies, as it is noted of them in the 12. Psalme, Impij in circuitu ambulant, they walke by compasse, they walke not towards the marke, the price that is set before them, and therefore loose both their paines and their recompence;
The wicked have their ways, but they Are crooked and circular endless ways, as it is noted of them in the 12. Psalm, Impij in circuitu ambulant, they walk by compass, they walk not towards the mark, the price that is Set before them, and Therefore lose both their pains and their recompense;
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they followe their father the Divell in these walkes, who testifieth of himselfe in the first of Iob, that he had compassed the whole earth. These crooked waies are ever applied by the iudgment of Cassiodore to evill manners.
they follow their father the devil in these walks, who Testifieth of himself in the First of Job, that he had compassed the Whole earth. These crooked ways Are ever applied by the judgement of Cassiodorus to evil manners.
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Thus the wicked haue their compassing waies, & the devil hath his outwaies and bywaies; but happy is that man that ordereth his feete in the pathes of Gods commandements.
Thus the wicked have their compassing ways, & the Devil hath his outways and byways; but happy is that man that Ordereth his feet in the paths of God's Commandments.
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taking his marke at large, and putting him selfe vnto the sea to fall by adventure vpon any country:) or whether Tharsis were that famous haven-towne of Africke, of which wee reade Ezech. 27. They of Tharsis were thy marchantes,
taking his mark At large, and putting him self unto the sea to fallen by adventure upon any country:) or whither Tharsis were that famous haven-town of Africa, of which we read Ezekiel 27. They of Tharsis were thy Merchants,
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the riches wherof may bee esteemed by that report which is made in the 2. of the Chronicles, that silver was nothing accounted of in the dayes of Salomon;
the riches whereof may be esteemed by that report which is made in the 2. of the Chronicles, that silver was nothing accounted of in the days of Solomon;
or vvhether that city in Cilicia nearer to Syria, vvhence Paul reporteth himselfe to haue beene, in the 21. of the Actes, I am a citizen in Tharsis a famous city in Cilicia :
or whether that City in Cilicia nearer to Syria, whence Paul Reporteth himself to have been, in the 21. of the Acts, I am a citizen in Tharsis a famous City in Cilicia:
or vvhether the whole countrey of Cilicia, because in auncient times (if Iosephus deceiue vs not) all Cilicia vvas called Tharsis, by the name of the chiefe city:
or whether the Whole country of Cilicia, Because in ancient times (if Iosephus deceive us not) all Cilicia was called Tharsis, by the name of the chief City:
or whether it name vnto vs any other place not yet agreed vpon, partly by curious, partly by industrious authors, it skilleth not greatly to discourse;
or whither it name unto us any other place not yet agreed upon, partly by curious, partly by Industria Authors, it skilleth not greatly to discourse;
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Many dispute many things, vvhy Ionas forsooke Niniveh, and fled to Tharsis. 1. The infirmity of the flesh, some say, was the cause, pusillanimity of minde, vvant of courage, beeing terrified vvith the greatnesse of the citye. 2. Or there was no hope (say others) of the dry,
Many dispute many things, why Ionas forsook Nineveh, and fled to Tharsis. 1. The infirmity of the Flesh, Some say, was the cause, pusillanimity of mind, want of courage, being terrified with the greatness of the City. 2. Or there was no hope (say Others) of the dry,
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The children of Israell had so hardened his heart with the hardnesse of theirs, that he coulde not imagine the children of Ashur would ever haue fallen to repentāce, 3. Or the strangenesse of the charge dismaide him;
The children of Israel had so hardened his heart with the hardness of theirs, that he could not imagine the children of Ashur would ever have fallen to Repentance, 3. Or the strangeness of the charge dismayed him;
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for vvhen all other Prophets were sent to Israell, he reasoneth vvith himselfe, vvhy should I bee sent to Niniveh? it was as vncoth vnto him as when Peter was willed to arise, kill and eate vncleane beastes, and hee answered in plaine termes, not so Lorde. 4. Or it might bee zeale to his countrey,
for when all other prophets were sent to Israel, he reasoneth with himself, why should I be sent to Nineveh? it was as uncouth unto him as when Peter was willed to arise, kill and eat unclean beasts, and he answered in plain terms, not so Lord. 4. Or it might be zeal to his country,
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and in the behalfe of all Israell he afterwardes prayed vnto the Lord against his owne soule, If thou wilt pardon their sinne, thy mercie shall appeare;
and in the behalf of all Israel he afterwards prayed unto the Lord against his own soul, If thou wilt pardon their sin, thy mercy shall appear;
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but if thou wilt not, I pray thee raze mee out of the booke of life which thou hast written : 5. Or it might bee hee was afraide to be accounted a false prophet,
but if thou wilt not, I pray thee raze me out of the book of life which thou hast written: 5. Or it might be he was afraid to be accounted a false Prophet,
if the sequele of his prophecy fell not out, which reason is afterward expressed by him in the fourth chapter, I pray thee Lorde, was not this my saying when I was in mine owne countrey? &c. As I saide of the place before,
if the sequel of his prophecy fell not out, which reason is afterwards expressed by him in the fourth chapter, I pray thee Lord, was not this my saying when I was in mine own country? etc. As I said of the place before,
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I make no quaestion but in every circumstance forehandled he vncovereth his owne nakednes, and laieth himselfe open to the censure and crimination of all men. As who would say;
I make no question but in every circumstance forehandled he uncovereth his own nakedness, and Layeth himself open to the censure and crimination of all men. As who would say;
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will you know the person without dissembling his name? It was Ionas : his readines without deliberation? he ariseth: his hast without intermission? he flyeth :
will you know the person without dissembling his name? It was Ionas: his readiness without deliberation? he arises: his haste without intermission? he flies:
the place farre distant from the which God had appointed? Tharsis. And if all these will not serue to prooue the disobedience of Ionas a a fault by his owne confession,
the place Far distant from the which God had appointed? Tharsis. And if all these will not serve to prove the disobedience of Ionas a a fault by his own Confessi,
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and let all the earth bee filled with his glorie ? But in the hundreth thirty and eighth Psalme, wonderfull are the testimonies that the prophet there bringeth, to amplifie Gods illimited presence, O Lord thou hast tried mee,
and let all the earth be filled with his glory? But in the Hundredth thirty and eighth Psalm, wonderful Are the testimonies that the Prophet there brings, to amplify God's illimited presence, Oh Lord thou hast tried me,
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and knowne mee, thou knowest my sitting and my rising, thou vnderstandest my thoughtes a farre of, &c. For not to stay your eares with commemoration of all those argumentes;
and known me, thou Knowest my sitting and my rising, thou Understandest my thoughts a Far of, etc. For not to stay your ears with commemoration of all those Arguments;
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vnto whom their Gods come so neare vnto them as the Lord is neare vnto vs in all that wee call vpon him for ? Davids acclamation Psalm. 147. goeth hande in hand with it, He hath not dealt so with other nations,
unto whom their God's come so near unto them as the Lord is near unto us in all that we call upon him for? Davids acclamation Psalm. 147. Goes hand in hand with it, He hath not dealt so with other Nations,
So our eyes waite vpon the LORDE our GOD, vntill hee haue mercy vpon vs. In the 18. of Mathew, our Saviour adviseth his disciples not to despise one of those little ones:
So our eyes wait upon the LORD our GOD, until he have mercy upon us In the 18. of Matthew, our Saviour adviseth his Disciples not to despise one of those little ones:
As the Lord liveth before whome I stande, a witnes to my actiōs, the searcher of my hart, whose honor & service I tender more then my game, I will not receiue it.
As the Lord lives before whom I stand, a witness to my actions, the searcher of my heart, whose honour & service I tender more then my game, I will not receive it.
Some haue presumed by coniecture vpon his goinge to Tharsis, and fleeing from the face of the Lorde, that not onely he reneged his obedience in this particular action,
some have presumed by conjecture upon his going to Tharsis, and fleeing from the face of the Lord, that not only he renege his Obedience in this particular actium,
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I wil not be so strict in this point as Chrysostome was, who councelled Christiās to avoide marketting, that neither they suffered nor offered guilefull dealing:
I will not be so strict in this point as Chrysostom was, who counseled Christiās to avoid marketing, that neither they suffered nor offered guileful dealing:
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I know they are lawfull and profitable callinges in common vvealth, if lawfully handled. The state of the worlde cannot stand without buying, selling, traffique, transportation.
I know they Are lawful and profitable callings in Common wealth, if lawfully handled. The state of the world cannot stand without buying, selling, traffic, transportation.
Mesech the king of Moab was a Lord of sheepe; Hiram had store of timber and vvorkemen; Ophir vvas famous for golde; Chittim for yvorie; Basan for oakes; Lebanon for cedars;
Mesech the King of Moab was a Lord of sheep; Hiram had store of timber and workmen; Ophir was famous for gold; Chittim for ivory; Basan for oaks; Lebanon for cedars;
Now on the other side, It is good and very good, saith that seller, and when hee hath solde his wares, hee boasteth indeede, because hee hath given drosse for silver,
Now on the other side, It is good and very good, Says that seller, and when he hath sold his wares, he boasts indeed, Because he hath given dross for silver,
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and without such forraine and vnnecessary helps, if I may so tearme them, the bare letter of the words doth notoriously evict the disobedience of Ionas, wherin he was so fixed and confirmed, that neither respite of time,
and without such foreign and unnecessary helps, if I may so term them, the bore Letter of the words does notoriously evict the disobedience of Ionas, wherein he was so fixed and confirmed, that neither respite of time,
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as that hee went to the haven, founde a shippe, paide the fare, descended into it, vvhich might haue beene spoken at once, Hee went to Tharsis? But to expresse thus much;
as that he went to the Haven, found a ship, paid the fare, descended into it, which might have been spoken At once, He went to Tharsis? But to express thus much;
manye messengers, as it were sent from God to call him backe againe; manie spaces of ground, manie interruptions of time, manie occasions of better advise and consultation:
many messengers, as it were sent from God to call him back again; many spaces of ground, many interruptions of time, many occasions of better Advice and consultation:
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The summe of all that hath beene spoken hitherto, (for I vvill leaue a remnant behinde at the least to make a connexion betweene this and the next sentence) is, stronge and incredible disobedience, I say not conceived alone,
The sum of all that hath been spoken hitherto, (for I will leave a remnant behind At the least to make a connexion between this and the next sentence) is, strong and incredible disobedience, I say not conceived alone,
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as hee whome I haue sent? Ionas a servant in the highest roome, a vessell of the greatest honour in the greate house, a Prophet, one of a principall spirit,
as he whom I have sent? Ionas a servant in the highest room, a vessel of the greatest honour in the great house, a Prophet, one of a principal Spirit,
and (as their vsuall name was, for vnvsuall giftes) a man of GOD, having received a mandate from his Lorde, is blinde, deafe, senslesse to performe it;
and (as their usual name was, for unusual Gifts) a man of GOD, having received a mandate from his Lord, is blind, deaf, senseless to perform it;
an instructor of them which lacke discretion &c. Thou therefore which teachest another, teachest thou not thy selfe? thou that preachest a man shoulde not steale, dooest thou steale? thou that sayest, a man shoulde not commit adulterie, dooest thou commit adulterie? thou that abhorrest idolles, committest thou sacrilege? thou that gloriest in the lawe, through breaking the lawe dishonourest thou God? The coales of this scripture may bee heaped vpon Ionas his heade.
an instructor of them which lack discretion etc. Thou Therefore which Teachest Another, Teachest thou not thy self? thou that Preachest a man should not steal, dost thou steal? thou that Sayest, a man should not commit adultery, dost thou commit adultery? thou that Abhorrest Idols, Committest thou sacrilege? thou that gloriest in the law, through breaking the law dishonourest thou God? The coals of this scripture may be heaped upon Ionas his head.
thou therefore that teachest Israell, teachest thou not thy selfe? thou that preachest obedience to Ieroboam, art thou disobedient? thou that beginnest thy message, Heare the worde of the Lorde, doest thou reiect it? What shall wee say then,
thou Therefore that Teachest Israel, Teachest thou not thy self? thou that Preachest Obedience to Jeroboam, art thou disobedient? thou that beginnest thy message, Hear the word of the Lord, dost thou reject it? What shall we say then,
Therefore let vs not flatter our selues, with those that plucke out the eies of knowledge it selfe in the tenth Psalme, Tush, who seeth vs? God hath forgotten, hee hideth away his face and vvill never see ;
Therefore let us not flatter our selves, with those that pluck out the eyes of knowledge it self in the tenth Psalm, Tush, who sees us? God hath forgotten, he Hideth away his face and will never see;
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THE FOVRTH LECTVRE. Chap. 1. ver. 4. But the Lord sent out a great wind into the sea &c. THe recusancie of Ionas was the abridgment of the whole third verse;
THE FOURTH LECTURE. Chap. 1. ver. 4. But the Lord sent out a great wind into the sea etc. THe recusancy of Ionas was the abridgment of the Whole third verse;
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Once againe hee repeateth the cause, and by a retire to his former speech, maketh the publication of his crime both α and ω, the first and the last of the sentence:
Once again he repeateth the cause, and by a retire to his former speech, makes the publication of his crime both α and ω, the First and the last of the sentence:
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thus he beginneth, and thus he endeth, That hee might flee &c. With them. To this you may adde, as the conclusion of all the rest, the company he made choice of, that he might goe with them.
thus he begins, and thus he Endeth, That he might flee etc. With them. To this you may add, as the conclusion of all the rest, the company he made choice of, that he might go with them.
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and one that feareth the God of the Hebrewes with those that worship stran he Gods. The parable in Matthew maketh mention of a man that had 2. sonnes; the one he biddeth go to his vineyarde,
and one that fears the God of the Hebrews with those that worship stran he God's The parable in Matthew makes mention of a man that had 2. Sons; the one he bids go to his vineyard,
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and faire meanes, he fi•eth his barley fieldes to make him come;) and whome a still spirit could not charme, the turbulent spirit of a raging wind, Severior Magister, a rougher instructour to deale withal, enforceth to harkē.
and fair means, he fi•eth his Barley fields to make him come;) and whom a still Spirit could not charm, the turbulent Spirit of a raging wind, Severior Magister, a rougher instructor to deal withal, enforceth to harken.
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To these you may adde the wind, which being a meteor wherby we liue in some sort, (for our life is a breath) a fanne in the hands of God to purge the aire that it be not corrupted,
To these you may add the wind, which being a meteor whereby we live in Some sort, (for our life is a breath) a fan in the hands of God to purge the air that it be not corrupted,
To leaue forraine exāples, the iustice of God now presently manifesting it selfe against disobedience cōmeth in a storme, the vehemency and fury whereof appeareth, 1. By the author, God sent it. Who although he be the author of all windes & weathers, and bringeth them out of his treasures, yet when it is singularly noted of God that he was the cause, it carrieth a likelyhood not of his general providence alone,
To leave foreign Examples, the Justice of God now presently manifesting it self against disobedience comes in a storm, the vehemency and fury whereof appears, 1. By the author, God sent it. Who although he be the author of all winds & weathers, and brings them out of his treasures, yet when it is singularly noted of God that he was the cause, it Carrieth a likelihood not of his general providence alone,
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but of some speciall and extraordinary purpose. 2. By the instrument which is a winde, and neither thunders nor raines to helpe it. 3. By the epithet & appositiō of the instrument, a great winde. 4. By the nature of the word here vsed: it was sent ;
but of Some special and extraordinary purpose. 2. By the Instrument which is a wind, and neither Thunders nor reins to help it. 3. By the epithet & apposition of the Instrument, a great wind. 4. By the nature of the word Here used: it was sent;
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A wind so sodain & furious, that they could gesse at other tēpests before they fel, they had no signes wherby to prognosticate this. 5. By the place that receiveth it, the sea ;
A wind so sudden & furious, that they could guess At other tempests before they fell, they had no Signs whereby to prognosticate this. 5. By the place that receives it, the sea;
Al which, & whatsoever besides is set down to the end of the 5. ver. may be reduced to 3. persons, with their actions & administratiōs belonging vnto them: the 1. is the Lord ; the 2. the marriners ; the 3. Ionas.
All which, & whatsoever beside is Set down to the end of the 5. ver. may be reduced to 3. Persons, with their actions & administrations belonging unto them: the 1. is the Lord; the 2. the Mariners; the 3. Ionas.
You see it is called the breath of the Lord, as also in the booke of Iob, not that substantiall breath of his, wherof we read in the 1. of Gen. the spirit of God moved vpon the waters ;
You see it is called the breath of the Lord, as also in the book of Job, not that substantial breath of his, whereof we read in the 1. of Gen. the Spirit of God moved upon the waters;
The winde that came from the wildernes and overthrew the corners of the house wherin the children of Iob were feasting, that saint acknowledgeth to haue come from heavenly disposition;
The wind that Come from the Wilderness and overthrew the corners of the house wherein the children of Job were feasting, that saint acknowledgeth to have come from heavenly disposition;
And as his dominion is vndoubted in the aire, so doth the sea submit it selfe likewise to his governance, who sitteth vpon the water-flouds, and is a king for evermore, as the Psalme speaketh.
And as his dominion is undoubted in the air, so does the sea submit it self likewise to his governance, who Sitteth upon the water-floods, and is a King for evermore, as the Psalm speaks.
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here will I stay the proud waues? Who els devided the red sea into two parts, that the children of Israell passed through on dry foote? But as for Pharaoh and his host, the horse and the rider, they were overthrown therin.
Here will I stay the proud waves? Who Else divided the read sea into two parts, that the children of Israel passed through on dry foot? But as for Pharaoh and his host, the horse and the rider, they were overthrown therein.
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Who els turned the streame of Iordan the contrary way, whereof the Prophet demandeth with admiratiō, what aileth thee O Iordā that thou wentest backe? who els turned the waters into bloud? and drieth vp the rivers, that the fishes rotte for wante of moisture.
Who Else turned the stream of Iordan the contrary Way, whereof the Prophet demandeth with admiration, what aileth thee Oh Iordā that thou wentest back? who Else turned the waters into blood? and drieth up the Rivers, that the Fish rotten for want of moisture.
Tell mee his name, (to vse the words of Iob) if thou knowest it; and what is his sonnes name? It is he and his son, who in the gospell of Marke, rebuked the windes, and saide vnto the sea, peace and bee still;
Tell me his name, (to use the words of Job) if thou Knowest it; and what is his Sons name? It is he and his son, who in the gospel of Mark, rebuked the winds, and said unto the sea, peace and be still;
even the coales of fire that were never blowne haile-stones & stormy tempestes, they come by his assignement, who cleaveth the rockes asunder with his voice,
even the coals of fire that were never blown hailstones & stormy tempests, they come by his assignment, who cleaveth the Rocks asunder with his voice,
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who biddeth his lightnings walke, and they say, loe here we are, and devideth the spouts in the aire, to yeeld their moysture to the ground, more or lesse, at the will of their maker.
who bids his lightnings walk, and they say, lo Here we Are, and Divideth the spouts in the air, to yield their moisture to the ground, more or less, At the will of their maker.
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And we vtterly renounce herein, not onely the palpable idolatrie of the Gentiles, vvho gaue the glory of the most highe to •heir base and inglorious abominations,
And we utterly renounce herein, not only the palpable idolatry of the Gentiles, who gave the glory of the most high to •heir base and inglorious abominations,
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but the foolish ignorance of others nearer home, vvho in the vvorking of these creatures, never looke vp to the seate of maiesty, that ordereth all thinges;
but the foolish ignorance of Others nearer home, who in the working of these creatures, never look up to the seat of majesty, that Ordereth all things;
I read of a certaine people in Africke, who being troubled with the North-wind, driving heapes of sandes vpon their fieldes & dwelling places, they gathered an army of men to fight against it;
I read of a certain people in Africa, who being troubled with the Northwind, driving heaps of sands upon their fields & Dwelling places, they gathered an army of men to fight against it;
Xerxes the Persian Monarke, having received a losse by the rage of Hellespontus, himselfe more mad then the sea, caused fetters and manacles to be cast into the waters thereof,
Xerxes the Persian Monarch, having received a loss by the rage of Hellespont, himself more mad then the sea, caused fetters and manacles to be cast into the waters thereof,
But as God asketh Senacherib, whome hast thou railed vpon, or whome hast thou blasphemed ? so I aske these mē, whome are you angry with? who hath displeased you? are you angry with the saw,
But as God asks Sennacherib, whom hast thou railed upon, or whom hast thou blasphemed? so I ask these men, whom Are you angry with? who hath displeased you? Are you angry with the saw,
or with him that lifteth it? do the winds and seas mooue your impatience? they are but servantes vnto that Lord, who saith vnto them, smite, and they do it; favor, & they are obedient.
or with him that lifts it? do the winds and Seas move your impatience? they Are but Servants unto that Lord, who Says unto them, smite, and they do it; favour, & they Are obedient.
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Rabsakeh speaketh to the nobles of Ierusalem, Esay. 36. Am I come hither without the Lord? The Lord said vnto me, Go vp against this land to destroy it.
Rabsakeh speaks to the Nobles of Ierusalem, Isaiah. 36. Am I come hither without the Lord? The Lord said unto me, Go up against this land to destroy it.
Besides the impieties aboue named, it is an error of our times heathenish enough, to giue the honor of God in these and the like accidents, to witches & cōiurers.
Beside the impieties above nam, it is an error of our times Heathenish enough, to give the honour of God in these and the like accidents, to Witches & conjurers.
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for though the circuit of Sathan be very large (even to the cōpassing of the whole earth to & fro, ) yet he hath his daies assigned him to stād before the presence of the Lord for the renewing of his commission:
for though the circuit of Sathan be very large (even to the compassing of the Whole earth to & from,) yet he hath his days assigned him to stand before the presence of the Lord for the renewing of his commission:
And besides, Oviculam vnam auferre non potuit &c. he could not take one poore sheepe from Iob, till the Lorde had given him leaue, put forth thine hande ;
And beside, Oviculam vnam Auferre non Potuit etc. he could not take one poor sheep from Job, till the Lord had given him leave, put forth thine hand;
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whether men or devilles be ministerial workers in these actions, all cōmeth from him, as from the higher supreme cause, whose iudgments executed thereby, no man can either fully comprehend, or reprehend iustly.
whither men or Devils be ministerial workers in these actions, all comes from him, as from the higher supreme cause, whose Judgments executed thereby, no man can either Fully comprehend, or reprehend justly.
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And the prophet praieth in the 17. Psalme to the same effect, vp Lord, disapoint him, cast him downe, deliver my soule from the wicked, which is a sword of thine.
And the Prophet Prayeth in the 17. Psalm to the same Effect, up Lord, disappoint him, cast him down, deliver my soul from the wicked, which is a sword of thine.
We neede not farther instructiōs in this point, but whatsoever it is that outwardly troubleth vs, let vs larne to feare him therin, frō whose secret disposition it procedeth:
We need not farther instructions in this point, but whatsoever it is that outwardly Troubles us, let us larne to Fear him therein, from whose secret disposition it Proceedeth:
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In the 2. person, which were the marriners, we are directed by the hand of the scripture, to consider three effects, which the horrour of the tempest wrought vpon them. For 1. they were afraid ;
In the 2. person, which were the Mariners, we Are directed by the hand of the scripture, to Consider three effects, which the horror of the tempest wrought upon them. For 1. they were afraid;
his righteousnes is as the highest mountaines, & his iudgmentes like a great deepe, & whatsoever proceedeth from him, because that artificer excelleth, is must needes be excellent.
his righteousness is as the highest Mountains, & his Judgments like a great deep, & whatsoever Proceedeth from him, Because that Artificer excels, is must needs be excellent.
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Quā multa vsitata calcā tur, quae cōsiderata stupētur? how many things doth custome make vile which consideratiō would make admirable? because the nature of mā is such, to be carried away rather with new thē with great things.
Quā Multa vsitata calcā tur, Quae cōsiderata stupētur? how many things does custom make vile which consideration would make admirable? Because the nature of man is such, to be carried away rather with new them with great things.
though they were shaped in a secret place, and fashioned beneath in the earth; that he possessed our raines in our generation, & covered vs in our mothers wombes;
though they were shaped in a secret place, and fashioned beneath in the earth; that he possessed our reins in our generation, & covered us in our mother's wombs;
So these having past already so many dreadefull occurrents, begin to entertaine a credulous perswasion of security, no evill shall approach vs. They make their harts as fat as brawne, to withstand mishaps.
So these having passed already so many dreadful occurrents, begin to entertain a credulous persuasion of security, no evil shall approach us They make their hearts as fat as brawn, to withstand mishaps.
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yet notwithstāding the marriners here spokē of, even the maister of the ship with the vulgar sort, having such iron sinews in their brests, giāts by sea,
yet notwithstanding the Mariners Here spoken of, even the master of the ship with the Vulgar sort, having such iron sinews in their breasts, Giants by sea,
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and (if I may tearme them so) NONLATINALPHABET, men that fight with God, being in their proper element, the region and grounde where their arte lieth, having fought with the waues and windes a thousand times before, they are all striken with feare,
and (if I may term them so), men that fight with God, being in their proper element, the region and ground where their art lies, having fought with the waves and winds a thousand times before, they Are all stricken with Fear,
and their heartes fall asunder within them, like drops of water. David Psal. 107. setteth downe foure kindes of men, vvhich are most indebted to God, for deliveraunce from perilles:
and their hearts fallen asunder within them, like drops of water. David Psalm 107. sets down foure Kinds of men, which Are most indebted to God, for deliverance from perils:
Sailers & adventurors are neither amongst the living, nor amongst the dead: they hang betweene both, readie to offer vp their soules to every flawe of winde,
Sailors & adventurors Are neither among the living, nor among the dead: they hang between both, ready to offer up their Souls to every flaw of wind,
So David called the water of the well of Bethlehem, bloud, because it vvas brought through the armie of the Philistines vvith the hazard of mens liues.
So David called the water of the well of Bethlehem, blood, Because it was brought through the army of the philistines with the hazard of men's lives.
the builders thereof made it of perfect beautie, the boordes of the firre trers of Shenir, the mastes of the cedars of Lebanon, the oares of the Okes of Basan, the bankes of the yvory of Chittim, the sailes of the fine embrodered linnen of AEgypt, the coveringes blew silke and purple of the Iles of Elisha;
the Builders thereof made it of perfect beauty, the boards of the fir trers of Shenir, the masts of the cedars of Lebanon, the oars of the Oaks of Basan, the banks of the ivory of Chittim, the sails of the fine embroidered linen of Egypt, the coverings blew silk and purple of the Isles of Elisha;
the feare of the Lord shall both lād your ships in an happy haven, and after your travels vpon the earth, harbour your soules in his everlasting kingdome.
the Fear of the Lord shall both land your ships in an happy Haven, and After your travels upon the earth, harbour your Souls in his everlasting Kingdom.
There is a feare that accompanieth the nature of man, and the son of God himselfe was not free from it: Marc. 14. It is written of him that he began to be afraid ;
There is a Fear that accompanieth the nature of man, and the son of God himself was not free from it: Marc. 14. It is written of him that he began to be afraid;
which feare of his, and other the like vnpleasant affections, he tooke vpon him (our Divines say) as he tooke our flesh, & vndertooke death rather in pitty, then of necessity.
which Fear of his, and other the like unpleasant affections, he took upon him (our Divines say) as he took our Flesh, & undertook death rather in pity, then of necessity.
or with a target borne over his head, fearing (I gesse) least the sky should fal down vpon it, according to that in the Psalme, They feare where no feare is.
or with a target born over his head, fearing (I guess) lest the sky should fall down upon it, according to that in the Psalm, They Fear where no Fear is.
which, by the praier and cry that followeth in the next wordes, seemeth to be the feare meant (though ignorantly misplaced:) and this in some is a servile feare, ful of hatred, malice, contumely, reproch,
which, by the prayer and cry that follows in the next words, seems to be the Fear meant (though ignorantly misplaced:) and this in Some is a servile Fear, full of hatred, malice, contumely, reproach,
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in other it is filiall, such as the childe honoureth his father with, perfitly good, wherein there is nothing but loue, reverence, puritie, ingenuitie, borne of a free spirite ;
in other it is filial, such as the child Honoureth his father with, perfectly good, wherein there is nothing but love, Reverence, purity, ingenuity, born of a free Spirit;
But let this be observed as a matter, (saith the Psalme) of deepe vnderstanding, and one of the secrets within the sanctuarie of the Lorde, that sea-beaten Marriners, barbarians by countrey,
But let this be observed as a matter, (Says the Psalm) of deep understanding, and one of the secrets within the sanctuary of the Lord, that sea-beaten Mariners, barbarians by country,
Or had there bene any other soule in the ship, belonging to the covenāt, & born within the house (as the prophet speaketh) that might haue informed thē in this behalfe. Ther was not one:
Or had there be any other soul in the ship, belonging to the Covenant, & born within the house (as the Prophet speaks) that might have informed them in this behalf. There was not one:
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For the invisible things of him that is, his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.
For the invisible things of him that is, his Eternal power and Godhead, Are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.
Rom. 1. These are common impressions and notions sealed vp in the mind of every man, a remnant of integrity after the fall of Adam, a substance or blessing in the dead Elme, sparkles of fire raked vp vnder the ashes, which cannot die whilest the soule liveth.
Rom. 1. These Are Common impressions and notions sealed up in the mind of every man, a remnant of integrity After the fallen of Adam, a substance or blessing in the dead Elm, sparkles of fire raked up under the Ashes, which cannot die whilst the soul lives.
& as the angel cursed Meroz. 5. Iudg. so cursed be the man (& let the curse cleaue to his children) that cometh not forth to helpe the Lord in this cause.
& as the angel cursed Meroz. 5. Judges so cursed be the man (& let the curse cleave to his children) that comes not forth to help the Lord in this cause.
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and 1000. witnesses like gnawing wormes within his breast, did ever heretofore, & to the end of the world shal acknowledge? Let vs leaue such questiōs, NONLATINALPHABET, incredible, inglorious, infamous questions to the tribunal & trial of the highest iudge, if there be no throne vpon the earth that wil determine them;
and 1000. Witnesses like gnawing worms within his breast, did ever heretofore, & to the end of the world shall acknowledge? Let us leave such questions,, incredible, inglorious, infamous questions to the tribunal & trial of the highest judge, if there be no throne upon the earth that will determine them;
& for our own safety, & the freeing of our souls, let vs hate the very aire that the Atheist draweth as Iohn eschewed the bath wherin Cerinthus was ▪ & let their damned spitits having received damnation in themselues, ripen and bee rotten to perdition:
& for our own safety, & the freeing of our Souls, let us hate the very air that the Atheist draws as John Eschewed the bath wherein Cerinthus was ▪ & let their damned spitits having received damnation in themselves, ripen and be rotten to perdition:
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& when death hath gnawne vpon them like sheepe for a taste before hand, let them rise againe from the sides of the pit, maugre their stout gaine saying, at the iudgement of the great day to receiue a deeper portion.
& when death hath gnawn upon them like sheep for a taste before hand, let them rise again from the sides of the pit, maugre their stout gain saying, At the judgement of the great day to receive a Deeper portion.
As for our selues (my brethren) which knowe and professe that one and only God for ever to be blessed, let vs be zealous of good workes, according to the measure of our knowledge which we haue received.
As for our selves (my brothers) which know and profess that one and only God for ever to be blessed, let us be zealous of good works, according to the measure of our knowledge which we have received.
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and as we haue dealt truely in a little, we may be made rulers over much through the riches of his grace, who hath freely and formerly beloved vs not for our owne sakes,
and as we have dealt truly in a little, we may be made Rulers over much through the riches of his grace, who hath freely and formerly Beloved us not for our own sakes,
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yet brought vp in the city of Ierusalem at the feete of Gamaliell, and instructed according to the perfit manner of the lawe of the fathers, and zealous towards God.
yet brought up in the City of Ierusalem At the feet of Gamaliel, and instructed according to the perfect manner of the law of the Father's, and zealous towards God.
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In his epistle to the Philippians, he concludeth from the whole heape of his prerogatiues, If any other man thinketh that hee hath whereof to trust in the flesh, much more I:
In his epistle to the Philippians, he Concludeth from the Whole heap of his prerogatives, If any other man Thinketh that he hath whereof to trust in the Flesh, much more I:
Concerning zeale, I persecute the church, touching rightuousnesse in the law, I was vnrebukeable ; so he persecuted the church, you see out of that place:
Concerning zeal, I persecute the Church, touching righteousness in the law, I was unrebukable; so he persecuted the Church, you see out of that place:
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Thus notwithstanding hee had received the signe of the covenant circumcision, not as the manner of proselytes was at the time of their conversion, sometimes old, sometimes young;
Thus notwithstanding he had received the Signen of the Covenant circumcision, not as the manner of Proselytes was At the time of their conversion, sometime old, sometime young;
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and hearde a voice speaking vnto him, Saul, Saul, why persecutest thou me ? and was instructed who it was that spake vnto him, I am Iesus of Nazareth &c. and received direction for his life to come, Arise and go to Damascus ;
and heard a voice speaking unto him, Saul, Saul, why Persecutest thou me? and was instructed who it was that spoke unto him, I am Iesus of Nazareth etc. and received direction for his life to come, Arise and go to Damascus;
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and the learning, whereof the philosophers then gloried, he so contēned, scorned, renounced, that he professed it his greatest learning, to haue learned nothing.
and the learning, whereof the Philosophers then gloried, he so contemned, scorned, renounced, that he professed it his greatest learning, to have learned nothing.
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The enchanters and the Astrologians, and the sorcerers and Chaldeans, as they are numbred in the second of Daniell, they confesse plainely before the king, concerning his dreame, there is none other that can declare it before the king,
The enchanter's and the Astrologians, and the sorcerers and Chaldeans, as they Are numbered in the second of Daniell, they confess plainly before the King, Concerning his dream, there is none other that can declare it before the King,
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yet they are called in the same prophecy, the kinges wise men. But by the iudgment of the Queene, wife of Balthazar, Daniell exceedeth them all in wisedome;
yet they Are called in the same prophecy, the Kings wise men. But by the judgement of the Queen, wife of Balthazar, Daniell exceeds them all in Wisdom;
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Can wee finde such a man as this, in whome is the spirit of God? It was wisedome in them, that they vvere able in some sorte to discerne such spirites,
Can we find such a man as this, in whom is the Spirit of God? It was Wisdom in them, that they were able in Some sort to discern such spirits,
vvhen Daniell and Ioseph were inspired farre otherwise. (The litle flocke of Christ exempted only, to whome it is given to knowe misteries, ) vvee may seeke the whole vvorld besides with cresset light,
when Daniell and Ioseph were inspired Far otherwise. (The little flock of christ exempted only, to whom it is given to know Mysteres,) we may seek the Whole world beside with cresset Light,
and enquire as the Apostle did, Where is the wise? Where is the scribe? Where is the disputer of this worlde? Hath not GOD made the wisedome of this worlde foolishnesse? To what other ende is that confession or thankesgiving of our Saviour in the eleventh of Matthew? I giue thee thankes O Father, Lorde of heaven and earth,
and inquire as the Apostle did, Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not GOD made the Wisdom of this world foolishness? To what other end is that Confessi or thanksgiving of our Saviour in the eleventh of Matthew? I give thee thanks Oh Father, Lord of heaven and earth,
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wise, and yet fooles, men of vnderstanding, yet they vnderstande nothing? How are wisdome and folly bound vp togither in one hart? or what agreement betweene light & darknes in one eie? No marvaile if vve aske of it,
wise, and yet Fools, men of understanding, yet they understand nothing? How Are Wisdom and folly bound up together in one heart? or what agreement between Light & darkness in one eye? No marvel if we ask of it,
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people, for flesh and bloud, as towardly as the ground carrieth, most provident to forecast most ingenious to invent, most able & actiue to performe, of whōe you would say,
people, for Flesh and blood, as towardly as the ground Carrieth, most provident to forecast most ingenious to invent, most able & active to perform, of whom you would say,
To whome notwithstanding if Christ shoulde speake in person, as he spake to Saule before his illumination, why persecutest thou mee ? why do you stumble at my gospell,
To whom notwithstanding if christ should speak in person, as he spoke to Saule before his illumination, why Persecutest thou me? why do you Stumble At my gospel,
and are offended at my name, and account the preaching of my crosse foolishnesse? they woulde aske as hee did, who art thou ? or what is thy gospell, name,
and Are offended At my name, and account the preaching of my cross foolishness? they would ask as he did, who art thou? or what is thy gospel, name,
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Or if we should aske them of the holy ghost, haue you received the holy ghost since you beleeved ? nay doe you beleeue that there is an holy ghost? they would answere as the Ephesians did to Paul, we haue not so much as heard whether there be an holy ghost, What new doctrine is this ? they seeme to bee setters forth of new Gods,
Or if we should ask them of the holy ghost, have you received the holy ghost since you believed? nay do you believe that there is an holy ghost? they would answer as the Ephesians did to Paul, we have not so much as herd whither there be an holy ghost, What new Doctrine is this? they seem to be setters forth of new God's,
Is it not a wonder, thinke you, that the people of the Turkes, the hammer of the world, (as sometimes Babylon) the rod of christendome, able to say (as the Psalme spake of Gilead and Manasses, &c. ) Asia is mine, Africke is mine, over Europe haue I cast my shooe, a warlike, politicke, stately, magnificent nation, shoulde more bee carried avvaie by the enchantmentes of their lewde Prophet Mahomet,
Is it not a wonder, think you, that the people of the Turkes, the hammer of the world, (as sometime Babylon) the rod of Christendom, able to say (as the Psalm spoke of Gilead and Manasses, etc.) Asia is mine, Africa is mine, over Europe have I cast my shoe, a warlike, politic, stately, magnificent Nation, should more be carried away by the enchantments of their lewd Prophet Mahomet,
and gaue his soule a ransome for the sinne of mankinde? what is the reason heereof? vvant they nature? or an arme of flesh? are they not cutte from the same rocke? are they not tempered of the same moulde? are not th•ir heades vpwarde towarde heaven,
and gave his soul a ransom for the sin of mankind? what is the reason hereof? want they nature? or an arm of Flesh? Are they not Cut from the same rock? Are they not tempered of the same mould? Are not th•ir Heads upward toward heaven,
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as the heades of other men? haue they not reasonable soules, capable and iudicious? VVhat wante they then? It is rectus spiritus, a right spirite, whereof they are destitute:
as the Heads of other men? have they not reasonable Souls, capable and judicious? What want they then? It is rectus spiritus, a right Spirit, whereof they Are destitute:
They haue an hearte to conceiue, but it is a frowarde hearte, a slowe hearte, a stonie hearte, a vaine and foolish hearte, a skornefull, contemptuous, insolent, incredulous heart, against him that framed it.
They have an heart to conceive, but it is a forward heart, a slow heart, a stony heart, a vain and foolish heart, a scornful, contemptuous, insolent, incredulous heart, against him that framed it.
And those that haue seene an happye starre in the East to leade them to Christ, which Herode and his princes, the Turke and his Bassaws never sawe, let them come and worship,
And those that have seen an happy star in the East to lead them to christ, which Herod and his Princes, the Turk and his Bassaws never saw, let them come and worship,
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And let them not thinke, but where more is received, more vvill bee required; and that they must answere to the Lorde of these talentes, not onelye for nature,
And let them not think, but where more is received, more will be required; and that they must answer to the Lord of these Talents, not only for nature,
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but to change the speech a little, that which many mighty Empires and large Continentes, and not small cantons or corners, but vvhole quarters of the world, never attained vnto,
but to change the speech a little, that which many mighty Empires and large Continents, and not small cantons or corners, but Whole quarters of the world, never attained unto,
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5 Their errour is a part of their obiect, in the number of the Gods which they invocate, that every person in the ship hath a proper and peculiar God whome he calleth vpon.
5 Their error is a part of their Object, in the number of the God's which they invocate, that every person in the ship hath a proper and peculiar God whom he calls upon.
Besides the sunne and moone, and the whole hoast of heaven, they haue consecrated for Gods, the sonnes of men, vvhose breath is a vapour in their nostrels, vvho shall be consumed before the vnprofitable mothes;
Beside the sun and moon, and the Whole host of heaven, they have consecrated for God's, the Sons of men, whose breath is a vapour in their nostrils, who shall be consumed before the unprofitable moths;
of which foolish idolatry, one of their owne sophists sometime spake in derision, Bono estote animo, quando Dij moriuntur ante homines, Be of good courage, since Gods die before men.
of which foolish idolatry, one of their own sophists sometime spoke in derision, Bono estote animo, quando Dij moriuntur ante homines, Be of good courage, since God's die before men.
yea their affections & perturbatiōs, Feare, Hope, Loue, with the rest, wherof Lactantius writeth, Audax consilium Graeciae, quòd Cupidinem & Amorem consecrant, Greece was very bold in making Loue a God.
yea their affections & perturbations, fear, Hope, Love, with the rest, whereof Lactantius Writeth, Audax consilium Graeciae, quòd Cupidinem & Amorem Consecrant, Greece was very bold in making Love a God.
They had their God for dunging their lande, and (the basest thing that coulde bee imagined) a goddesse for their draught-houses. And not to disquiet any longer Christian eares with their hethnish absurdities;
They had their God for dunging their land, and (the Basest thing that could be imagined) a goddess for their draught-houses. And not to disquiet any longer Christian ears with their hethnish absurdities;
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& for every natiō that came out of Asshur to inhabit Samaria, who were therfore destroyed by lyons, ( because they knew not that maner of worship which the God of the country required, ) a several God was found out;
& for every Nation that Come out of Asshur to inhabit Samaria, who were Therefore destroyed by lyons, (Because they knew not that manner of worship which the God of the country required,) a several God was found out;
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Lactantius setteth dovvne the cause of this vainenes, in the thoughtes, and darkenes in the harts of men, that wherein they professe themselues to bee most wise, therein they become most fooles.
Lactantius sets down the cause of this vainenes, in the thoughts, and darkness in the hearts of men, that wherein they profess themselves to be most wise, therein they become most Fools.
or they bestow their paines in wisedome, but therefore false, because they haue let slip the religion of the highest God, which might instruct them in the knowledge of truth.
or they bestow their pains in Wisdom, but Therefore false, Because they have let slip the Religion of the highest God, which might instruct them in the knowledge of truth.
To shew the absurdities, wherwith this opiniō floweth, of devising many Gods Cyprian proveth that the maiesty and sublimity of the godhead cannot admit an equal.
To show the absurdities, wherewith this opinion flows, of devising many God's Cyprian Proves that the majesty and sublimity of the godhead cannot admit an equal.
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or end without bloudshed? Thus was germanity and brotherhood broken betwixt the Thebans, (Eteocles and Polynices.) One kingdome could not hold those brethren of Rome (Romulus & Remus) though the harbor of one wōbe contained thē.
or end without bloodshed? Thus was germanity and brotherhood broken betwixt the Thebans, (Eteocles and Polynices.) One Kingdom could not hold those brothers of Rome (Romulus & Remus) though the harbour of one womb contained them.
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Pompey & Cesar, though so nearly allied, yet they could not endure, Caesarvé priorem. Pompeiusvé parem — either Caesar his better, or Pompey his peere.
Pompey & Cesar, though so nearly allied, yet they could not endure, Caesarvé priorem. Pompeiusvé Parem — either Caesar his better, or Pompey his peer.
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as if a man shoulde affirme, there were many mindes in one body, because the members thereof haue divers ministeries, every sense to haue a peculiar minde set over it;
as if a man should affirm, there were many minds in one body, Because the members thereof have diverse ministeries, every sense to have a peculiar mind Set over it;
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and consequently fearing, adoring, honouring many Gods. In regard of our selues, I grant, an impertinent speech; ( for though there be that are called Gods,
and consequently fearing, adoring, honouring many God's In regard of our selves, I grant, an impertinent speech; (for though there be that Are called God's,
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The colledge of Bishops in Rome answered Marcellus, when he would haue built but one temple both to Honour and vertue, One chappel or chancel cannot wel be dedicated to two Gods. I often alleadge Lactantius in these matters, a man that hath notably deserved of the gospell of Christ, against the vanities of Gentilitie, who being as it were a streame issuing from the eloquence of Tully (as Ierome commanded him) converted all the force o• his eloquence to assault, beate downe, vanquish, triumph over the enemies of true religion.
The college of Bishops in Rome answered Marcellus, when he would have built but one temple both to Honour and virtue, One chapel or chancel cannot well be dedicated to two God's I often allege Lactantius in these matters, a man that hath notably deserved of the gospel of christ, against the vanities of Gentility, who being as it were a stream issuing from the eloquence of Tully (as Jerome commanded him) converted all the force o• his eloquence to assault, beat down, vanquish, triumph over the enemies of true Religion.
Thomas Beacon a countrey man of ours in an epistle to D. Nowell (Cherubin to Cherubin,) giveth him this commendation to close vp his appetite amongst many others before vttered; I cannot but cry out.
Thomas Beacon a country man of ours in an epistle to D. Noel (Cherubin to Cherubin,) gives him this commendation to close up his appetite among many Others before uttered; I cannot but cry out.
Againe, if offices be shared amongst them, besides that the care of every God will goe no farther then his owne charge and province, they must of necessitie often fall out,
Again, if Offices be shared among them, beside that the care of every God will go no farther then his own charge and province, they must of necessity often fallen out,
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But amongst the rest there is some one principall supereminent, as Antisthenes sometime said that there were many popular Gods, having tuition of the div•rs nations and people of the world (perhappes hee meant vulgar and triviall Gods;) and but one naturall, by vvhome the vvhole creature was formed;
But among the rest there is Some one principal supereminent, as Antisthenes sometime said that there were many popular God's, having tuition of the div•rs Nations and people of the world (perhaps he meant Vulgar and trivial God's;) and but one natural, by whom the Whole creature was formed;
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Clemens Alexandrinus frameth the like discourse; that which is one, is not subiect to division: vvherefore it is infinite and wanteth both difference and name.
Clemens Alexandrian frameth the like discourse; that which is one, is not Subject to division: Wherefore it is infinite and Wants both difference and name.
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For though we call him vnproperly sometimes, either one, or good, or that that is, or father, or God, or maker, or Lorde, wee do not this to declare his name,
For though we call him unproperly sometime, either one, or good, or that that is, or father, or God, or maker, or Lord, we do not this to declare his name,
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and as it appeareth by the same father, there vvas no difference in describing the nature of the godhead betwixt Moses (if I may so speake) a Plato amongst the Hebrewes,
and as it appears by the same father, there was no difference in describing the nature of the godhead betwixt Moses (if I may so speak) a Plato among the Hebrews,
for where the one writeth hee that is, the other writeth that that is, both tending to the same scope, that the everlasting being of one only God, might be averred.
for where the one Writeth he that is, the other Writeth that that is, both tending to the same scope, that the everlasting being of one only God, might be averred.
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Hee furthermore witnesseth, that Plato tooke delight, and spent much contemplation in the brevity of that speech, consisting but of one participle (we may say, particle) as one perceiving therein, that,
He furthermore Witnesseth, that Plato took delight, and spent much contemplation in the brevity of that speech, consisting but of one participle (we may say, particle) as one perceiving therein, that,
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and the papist in a thirde crewe, through heresie, in manner deviding that one onely God, by giving his glory as greate as himselfe, to angelles and Saintes, the vvorkes of his fingers;
and the papist in a Third crew, through heresy, in manner dividing that one only God, by giving his glory as great as himself, to Angels and Saints, the works of his fingers;
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it is not amisse to bee stored vvith all kinde of proofes on this behalfe, that some may bee instructed, others convinced, silenced, vtterly confounded.
it is not amiss to be stored with all kind of proofs on this behalf, that Some may be instructed, Others convinced, silenced, utterly confounded.
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Others impute it to necessitie alone, and, mee thinketh, the text speaketh for them, To lighten it. For it is no vnusuall practise in perill of shipwracke, to disburthen the shippe.
Others impute it to necessity alone, and, me Thinketh, the text speaks for them, To lighten it. For it is no unusual practice in peril of shipwreck, to disburthen the ship.
for in such extremities they must conclude as the Philosopher once did, I had perished if I had not perished, wee loose our liues, vnlesse wee loose our goods.
for in such extremities they must conclude as the Philosopher once did, I had perished if I had not perished, we lose our lives, unless we lose our goods.
and laie vpon the boile of Ezekias, and hee shoulde recover his sickenesse, when the Lorde had before tolde him, I haue heard thy prayer, and seene thy teares;
and lay upon the boil of Ezekias, and he should recover his sickness, when the Lord had before told him, I have herd thy prayer, and seen thy tears;
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and applied to the parte affected? what els is the meaning hereof, but that wee must not eschewe such ordinary and honest helpes as God hath designed? The sluggard lusteth, as it is in the Proverbs, but his soule hath nothing ;
and applied to the part affected? what Else is the meaning hereof, but that we must not eschew such ordinary and honest helps as God hath designed? The sluggard Lusteth, as it is in the Proverbs, but his soul hath nothing;
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Hee that will feede such slowe bellies, and slacke handes, deserveth to vvante himselfe. The desires of the slothfull slaie him, for his handes refuse to worke:
He that will feed such slow bellies, and slack hands, deserveth to want himself. The Desires of the slothful slay him, for his hands refuse to work:
They had an evasion to the like effect, to colour their idlenesse withall, in auncient times, which the Philosophers called the idle reason. For thus they disputed:
They had an evasion to the like Effect, to colour their idleness withal, in ancient times, which the Philosophers called the idle reason. For thus they disputed:
If it bee thy destinye to recover of such a sicknesse, vvhether thou shalt vse a Physition or not vse him, thou shalt recover &c. I would haue such patrons of idlenes vsed,
If it be thy destiny to recover of such a sickness, whether thou shalt use a physician or not use him, thou shalt recover etc. I would have such Patrons of idleness used,
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as Zeno vsed his servant, who being taken with thefte and alleadging for himselfe that it was his destiny to steale, his maister aunswered, And thy destiny to be beaten; and accordingly rewarded him.
as Zeno used his servant, who being taken with theft and alleging for himself that it was his destiny to steal, his master answered, And thy destiny to be beaten; and accordingly rewarded him.
And therfore, as in the curing of bodilie diseases, though of the most highe commeth healing, yet the phisition must be honoured with that honour that belongeth vnto him,
And Therefore, as in the curing of bodily diseases, though of the most high comes healing, yet the Physician must be honoured with that honour that belongeth unto him,
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ijsdem deos propitios esse aequum est, qui sibi adversarij non sunt: It is meete that God favour them, who are not enimies and hinderers to themselues.
ijsdem Gods propitios esse Aequum est, qui sibi adversarij non sunt: It is meet that God favour them, who Are not enemies and hinderers to themselves.
But to leaue this point, there is a time, I perceiue, when the riches of this world are not worth the keeping, especially compared with the life of man.
But to leave this point, there is a time, I perceive, when the riches of this world Are not worth the keeping, especially compared with the life of man.
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and whatsoever was of burthen besides, are they conveied & landed by boat, or any way thought vpon to be saved? nay, they are throwne into the sea, to lighten their ship, vvithout ever hope of recovery.
and whatsoever was of burden beside, Are they conveyed & landed by boat, or any Way Thought upon to be saved? nay, they Are thrown into the sea, to lighten their ship, without ever hope of recovery.
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Is not the life more worth then meate, and thy body then rayment? will not a man giue his riches for the ransome of his life? The poorest worme in the earth, which hath a life, (saith Austin) as vvell as the Angell in heaven, will not forgoe that life without resisting.
Is not the life more worth then meat, and thy body then raiment? will not a man give his riches for the ransom of his life? The Poorest worm in the earth, which hath a life, (Says Austin) as well as the Angel in heaven, will not forgo that life without resisting.
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If either hornes or hoofes, or tuskes, or talentes, or beakes, or stinges of beasts, birds, flies, vnreasonable creatures may withstand, they will not spare to vse their armour and weapons of nature to defende themselues withall.
If either horns or hoofes, or tusks, or Talents, or beaks, or stings of beasts, Birds, flies, unreasonable creatures may withstand, they will not spare to use their armour and weapons of nature to defend themselves withal.
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and the life to come so much inferiour? will you vnlode a shippe to saue it? vvill you burthen and surcharge a soule to destroy it? shall the necessary instrumentes of the one be throwne out,
and the life to come so much inferior? will you unload a ship to save it? will you burden and surcharge a soul to destroy it? shall the necessary Instruments of the one be thrown out,
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and shall not the accessary ornamentes, superfluous, sumptuous, riotous delightes of the other bee departed with? or, are not soules better then bodies? and incorruptible liues hereafter, better then these present, subiecte to corruption? or, are not riches a burthen to your soules? Ho, hee that encreaseth that which is not his owne, and hee that ladeth himselfe with thicke clay:
and shall not the accessary Ornament, superfluous, sumptuous, riotous delights of the other be departed with? or, Are not Souls better then bodies? and incorruptible lives hereafter, better then these present, Subject to corruption? or, Are not riches a burden to your Souls? Ho, he that increases that which is not his own, and he that ladeth himself with thick clay:
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Lordes of the earth, or tillers, manurers, dressers, dispensers? Ierome vvriteth of Abraham, and other rich patriarches of former age, that they vvere rather to bee tearmed the bayliues of the Lorde, then riche men. But vvere it your owne;
lords of the earth, or tillers, manurers, dressers, dispensers? Jerome writes of Abraham, and other rich Patriarchs of former age, that they were rather to be termed the baylives of the Lord, then rich men. But were it your own;
hath the sea barres or doores to keepe it in, and is your appetite without all moderation? How long? is there no ende of encreasing? The widdow in the 2. of the Kings, that had her liberty given to borrow as many vessels for oile to pay her debts,
hath the sea bars or doors to keep it in, and is your appetite without all moderation? How long? is there no end of increasing? The widow in the 2. of the Kings, that had her liberty given to borrow as many vessels for oil to pay her debts,
It may be, you haue filled your vesselles with oile, your owne and your neighbours, your garners, your coffers, your bagges, your warehouses, your fieldes, your farms, your children are ful.
It may be, you have filled your vessels with oil, your own and your neighbours, your garners, your coffers, your bags, your warehouses, your fields, your farms, your children Are full.
How long? do you ever thinke to fill your hearts? The barren wombe, vnmercifull graue, vnsatiable death will sooner bee satisfied. It is a bottomlesse purse:
How long? do you ever think to fill your hearts? The barren womb, unmerciful graven, unsatiable death will sooner be satisfied. It is a bottomless purse:
Alcmaeon being willed by Croesus to go into his treasure-house, & take as much gold as he could carry away with him, provided for that busines a long hanging garment, downe to his ankles,
Alcmaeon being willed by Croesus to go into his treasure-house, & take as much gold as he could carry away with him, provided for that business a long hanging garment, down to his ankles,
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& do not you trust in them? Do you not say to the wedge of golde, in the applause that your selues giue to it, Thou art my confidence ? Do you not plant, build, purchase, adde house to house, ioine fielde to field, put to vse, grinde, eate, teare, racke, extort to the outtermost? what meaneth such costlines in your houses, delicacy at your tables, stately habiliments vpon your wiues and daughters, insolent neighbourhood against your brethren,
& do not you trust in them? Do you not say to the wedge of gold, in the applause that your selves give to it, Thou art my confidence? Do you not plant, built, purchase, add house to house, join field to field, put to use, grind, eat, tear, rack, extort to the outermost? what means such costliness in your houses, delicacy At your tables, stately habiliments upon your wives and daughters, insolent neighbourhood against your brothers,
like the malignant aspect of vnluckie planets vpon them, discountenancinges, disturbings, dispossessings of them, but that you trust in riches? Where is your trust in the living God meane time, richnes in good workes, readines to distribute and communicate, which the Apostle preached to Timothy,
like the malignant aspect of unlucky planets upon them, discountenancinges, disturbings, dispossessings of them, but that you trust in riches? Where is your trust in the living God mean time, richness in good works, readiness to distribute and communicate, which the Apostle preached to Timothy,
the water of the sea, as much as the whole chānel holdeth, if we lay in the nethermost bottome therof, would not offend vs with burthen, though annoy vs otherwise:
the water of the sea, as much as the Whole chamnel holds, if we lay in the nethermost bottom thereof, would not offend us with burden, though annoy us otherwise:
and willed him to giue in charge, (because such hard doctrine must bee driven in with hard hammers) to those that are rich in this present worlde, least they be deprived of those incorruptible riches which God hath stored vp? where are your morsels of bread to feede the hungry, your fleeces of woll to warme the loynes of the naked, hospitality in your halles, bounty at your gates, liberality in your hands? I thinke, you keepe the rule of the gospell, that the right hand knoweth not vvhat the left doth,
and willed him to give in charge, (Because such hard Doctrine must be driven in with hard hammers) to those that Are rich in this present world, lest they be deprived of those incorruptible riches which God hath stored up? where Are your morsels of bred to feed the hungry, your fleeces of will to warm the loins of the naked, hospitality in your halls, bounty At your gates, liberality in your hands? I think, you keep the Rule of the gospel, that the right hand Knoweth not what the left does,
In the land of the living, in the land of promise, in the land of heavenly Ierusalem, there is good golde indeede, golde tried in the fire, in the third of the revelation, where neither moth nor rust can corrupt, nor theefe purloine it:
In the land of the living, in the land of promise, in the land of heavenly Ierusalem, there is good gold indeed, gold tried in the fire, in the third of the Revelation, where neither moth nor rust can corrupt, nor thief purloin it:
gold of more worth, than all the mines of the earth can send vp. O thirst after this gold, if you must needes thirst; be covetous after durable riches:
gold of more worth, than all the mines of the earth can send up. O thirst After this gold, if you must needs thirst; be covetous After durable riches:
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and Peter thought it of force to overturne more then one, Luke 5. For when the two shippes were so fraught with fish, that they were ready to sinke, he fell downe at the knees of Iesus,
and Peter Thought it of force to overturn more then one, Lycia 5. For when the two ships were so fraught with Fish, that they were ready to sink, he fell down At the knees of Iesus,
but bring it from the house and home where it dwelleth, convent it before reason, examine it with iudgment and vnderstanding, consider what an infinit maiesty it offendeth,
but bring it from the house and home where it dwells, convent it before reason, examine it with judgement and understanding, Consider what an infinite majesty it offends,
No sooner had Ionas entered the ship, but the sea, which was at rest before, feeling a burthen more then common, came forth like a bride-groome out of his chamber and channell, to ease it selfe,
No sooner had Ionas entered the ship, but the sea, which was At rest before, feeling a burden more then Common, Come forth like a bridegroom out of his chamber and channel, to ease it self,
or as the yelling of wolues) they runne to and fro, they ransacke all the corners of the ship, vnbowell her in most celles, throwe out commodities, rende and rape downe tackles, sailes, all implementes;
or as the yelling of wolves) they run to and from, they ransack all the corners of the ship, unbowel her in most celles, throw out commodities, rend and rape down tackles, sails, all implements;
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If a theefe should come to robbe, woulde hee not steale till hee had enough? If grape-gatherers should come to a vine, would they not leaue some grapes? Obadiah 5. Beholde, the customer of the life of man, who taxeth halfe our daies to his owne vse, commeth vpon Ionas, and is not content with ordinary, moderate fees,
If a thief should come to rob, would he not steal till he had enough? If Grape-gatherers should come to a vine, would they not leave Some grapes? Obadiah 5. Behold, the customer of the life of man, who Taxes half our days to his own use, comes upon Ionas, and is not content with ordinary, moderate fees,
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A sinner ever descendeth till hee commeth to the lowest that may bee; his affections are down-wardes, and, I am sure, his inheritance and hope is not aboue;
A sinner ever Descendeth till he comes to the lowest that may be; his affections Are downwards, and, I am sure, his inheritance and hope is not above;
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This was the reason that the Sybarites, a sleepie, lascivious, riotous nation of men (who would lodge themselues for pleasure, in beddes of violettes,) the better to take their ease, banished cockes from their citties,
This was the reason that the Sybarites, a sleepy, lascivious, riotous Nation of men (who would lodge themselves for pleasure, in Beds of violettes,) the better to take their ease, banished cocks from their cities,
what? so vveary that neither the voice of men, nor God, nor conscience, nor the voice of the shippe, which as before I noted, yearned in her inward spirit, and thought to be rent, could awake him? The sleepe of Adam was an heavy sleepe,
what? so weary that neither the voice of men, nor God, nor conscience, nor the voice of the ship, which as before I noted, yearned in her inward Spirit, and Thought to be rend, could awake him? The sleep of Adam was an heavy sleep,
and he neither perceived when they lay downe, nor when they rose vp: But the text noteth their shamelesse pollicy, They gaue him wine to make him sleepe.
and he neither perceived when they lay down, nor when they rose up: But the text notes their shameless policy, They gave him wine to make him sleep.
For what can we say? was it because he was vexed, and troubled in his spirit? as the disciples of Christ, Matthew the 26. and in the number of the disciples, the choice, Peter, Iohn,
For what can we say? was it Because he was vexed, and troubled in his Spirit? as the Disciples of christ, Matthew the 26. and in the number of the Disciples, the choice, Peter, John,
could ye not watch with me one houre ? and a second time in the same manner? But they are there excused in parte by the weakenesse of nature, For their eies were heavy :
could you not watch with me one hour? and a second time in the same manner? But they Are there excused in part by the weakness of nature, For their eyes were heavy:
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sin beyond measure sinfull, and beyond measure dull, that so oppressed him? Vndoubtedly there is a time and state in sinne (let it be heard attentiuely, that the enchantments thereof get not to deepe a possession,) there is a time and state in sinne,
since beyond measure sinful, and beyond measure dull, that so oppressed him? Undoubtedly there is a time and state in sin (let it be herd attentively, that the enchantments thereof get not to deep a possession,) there is a time and state in sin,
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and, as they write of Dionysius Heracleote, though they thrust needles into his belly to let out his fat, by reason of his grossenesse hee felte them not;
and, as they write of Dionysius Heracleote, though they thrust needles into his belly to let out his fat, by reason of his grossness he felt them not;
Such vvas the case of Catiline, vvhen hee had fired the cittye of Rome vvith his conspiracies, hee had no better comforte then this, Incendium meum ruina extinguam :
Such was the case of Catiline, when he had fired the City of Room with his conspiracies, he had no better Comfort then this, Incendium meum ruina extinguam:
I vvill adde vvorse to evill, thirst to drunkennesse, and leaue the successe of my mischievous and vngratious actions, to the extreamest adventures, Cyprian vvriteth of himselfe, who had sometime beene a great persecutour,
I will add Worse to evil, thirst to Drunkenness, and leave the success of my mischievous and ungracious actions, to the Extremest adventures, Cyprian writes of himself, who had sometime been a great persecutor,
and afterwardes proved a glorious Martyr, that being entangled in the errors of his former life, past hope of getting out, hee even gaue over himselfe to his adherent vices,
and afterwards proved a glorious Martyr, that being entangled in the errors of his former life, passed hope of getting out, he even gave over himself to his adherent vices,
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and incorporate into his flesh and bones, by long acquaintance. And Bernard in his bookes of consideration to Eugenius, doth notablye describe an hard heart:
and incorporate into his Flesh and bones, by long acquaintance. And Bernard in his books of consideration to Eugenius, does notably describe an hard heart:
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what it is? (saith he) It is that which is not cut with compunctiō, (a rasour will sooner cut a whetstone) not softned with loue, not moved with intreaty, yeeldeth not to threatnings, with scourges is hardened, vnthankefull for benefits, vnfaithfull in counsels, vnmercifull in iudgments, shamelesse in dishonesty, rechlesse in daungers, in things appertaining to men, voide of humanity;
what it is? (Says he) It is that which is not Cut with compunction, (a razor will sooner Cut a whetstone) not softened with love, not moved with entreaty, yields not to threatenings, with scourges is hardened, unthankful for benefits, unfaithful in Counsels, unmerciful in Judgments, shameless in dishonesty, rechlesse in dangers, in things appertaining to men, void of humanity;
Or was it a spirite of slumber sent from God? was hee brought into this drowsinesse for some ende vnknovvne vnto him? vvere his eyes helde of purpose (as the eyes of the two Disciples that vvent to Emaus) his senses bounde vp that some extraordinary vvorke of GOD might aftervvardes bee manifested? There is a conflict and repugnancy heerein, which I know not howe to reconcile, a man so troubled in conscience, that hee descendeth into the sides of the ship, flying the face of God, the face of men, the face of his owne person, the face of the light of heaven, not able to endure the face of the winds and seas, that were vp in armes against him, yet sleepeth. It is against all reason.
Or was it a Spirit of slumber sent from God? was he brought into this drowsiness for Some end unknown unto him? were his eyes held of purpose (as the eyes of the two Disciples that went to Emaus) his Senses bound up that Some extraordinary work of GOD might afterwards be manifested? There is a conflict and repugnancy herein, which I know not how to reconcile, a man so troubled in conscience, that he Descendeth into the sides of the ship, flying the face of God, the face of men, the face of his own person, the face of the Light of heaven, not able to endure the face of the winds and Seas, that were up in arms against him, yet Sleepeth. It is against all reason.
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For sleepe departeth from the eies of fearefull men, If they lay them downe, they saie, vvhen shall I rise? they measure the houres of the night, they are full of tossing to and fro,
For sleep departeth from the eyes of fearful men, If they lay them down, they say, when shall I rise? they measure the hours of the night, they Are full of tossing to and from,
Therefore the Poet called one of the sonnes of sleepe, Phobetor, a terrifier of men, presenting himselfe vnto their phantasie in the likenes of beastes, of birdes, of serpentes, of any thing that may affright the wicked.
Therefore the Poet called one of the Sons of sleep, Phobetor, a terrifier of men, presenting himself unto their fantasy in the likeness of beasts, of Birds, of Serpents, of any thing that may affright the wicked.
and exiled from the living, and as the slaine in the graue, vvhome God remembreth no more, (for such was the cabbin of security vvhich Ionas was entred into,) yet he is quickned vvith life,
and exiled from the living, and as the slain in the graven, whom God Remember no more, (for such was the cabin of security which Ionas was entered into,) yet he is quickened with life,
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If God had not watched to preserue Ionas, (as when vvee all sleepe, hee vvaketh for vs all.) Ionas might haue slept his sleepe, (to vse the phrase of the Psalme) and (as Ieremy expoundeth it) his everlasting sleepe ;
If God had not watched to preserve Ionas, (as when we all sleep, he waketh for us all.) Ionas might have slept his sleep, (to use the phrase of the Psalm) and (as Ieremy expoundeth it) his everlasting sleep;
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as our saviour saide to his disciples, touching the sleepe of their bodies, from henceforth sleepe and take thy rest, till thy eies sinke into the holes of thy heade, I will neither come nor send to call thee vp againe;
as our Saviour said to his Disciples, touching the sleep of their bodies, from henceforth sleep and take thy rest, till thy eyes sink into the holes of thy head, I will neither come nor send to call thee up again;
Do yee complaine that the arme of the Lorde is shortened in your daies, because yee see not the like signes? or will ye not be saved without miracles? are your eies evill,
Do ye complain that the arm of the Lord is shortened in your days, Because ye see not the like Signs? or will you not be saved without Miracles? Are your eyes evil,
if vve knew our happinesse? vnlesse the course of the vvorlde be altered for our sakes, the pillars of the earth mooved, the channels of the vvaters discovered,
if we knew our happiness? unless the course of the world be altered for our sakes, the pillars of the earth moved, the channels of the waters discovered,
vnlesse we see tokens in the sunne and the moone, and one rise from the deade, to giue vs warning, vvill wee not bee vvarned? The Iewes require a signe,
unless we see tokens in the sun and the moon, and one rise from the dead, to give us warning, will we not be warned? The Iewes require a Signen,
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But me thinketh I see an image in the ship-master of a good governour, who is not content alone himselfe to take paines, (which was the complainte of Nehemias, that the greate men of the Tekoites put not their necke to the vvorke) but so ordereth the rest of his company, (as the head and hart copartners in the kingdome,
But me Thinketh I see an image in the shipmaster of a good governor, who is not content alone himself to take pains, (which was the complaint of Nehemiah, that the great men of the Tekoites put not their neck to the work) but so Ordereth the rest of his company, (as the head and heart copartners in the Kingdom,
but the prudency of vertue every way, & to lead them as a shepheard his sheepe, on whome their dependance standeth, both for the safegard of their liues,
but the prudency of virtue every Way, & to led them as a shepherd his sheep, on whom their dependence Stands, both for the safeguard of their lives,
Moses nameth both at once in that serious request of his, which, after the knowledge of his death given, hee made to the Lorde for substitution of some other in his roume:
Moses names both At once in that serious request of his, which, After the knowledge of his death given, he made to the Lord for substitution of Some other in his room:
Else, vvhy did hee aske his maker in tearmes of most naturall reference, haue I conceaved all this people? or haue I begotten them? that thou shouldest say vnto mee, carrie them in thy bosome,
Else, why did he ask his maker in terms of most natural Referente, have I conceived all this people? or have I begotten them? that thou Shouldst say unto me, carry them in thy bosom,
as a nurse beareth her sucking childe ? Let masters and magistrates learne by this speech, that when they are put in authoritye, they receiue as it vvere a role from the Lorde,
as a nurse bears her sucking child? Let Masters and Magistrates Learn by this speech, that when they Are put in Authority, they receive as it were a role from the Lord,
pittie their miseries, redresse their wrongs, releiue their wants, reforme their errors, prevent their mishaps, procure their welfare and peace by all good meanes.
pity their misery's, redress their wrongs, relieve their Wants, reform their errors, prevent their mishaps, procure their welfare and peace by all good means.
It is an art of artes, and science of sciences, to rule man; and they are magistrates indeed which haue the knowledge and skill that belongeth to magistrates;
It is an art of arts, and science of sciences, to Rule man; and they Are Magistrates indeed which have the knowledge and skill that belongeth to Magistrates;
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What meant Clem. Alexandrinus in his fiction that he citeth out of Plato, that the former of all things, hath mingled gold with the complexion and temperature of princes;
What meant Clem. Alexandrian in his fiction that he citeth out of Plato, that the former of all things, hath mingled gold with the complexion and temperature of Princes;
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and the ancient proverbe agreeth here vnto, Rex fatuus in solio, simia in tecto, a foolish king in a throne, is an ape vpon the house top, highly pearched, but absurdly conditioned.
and the ancient proverb agreeth Here unto, Rex fatuus in Solar, simia in tecto, a foolish King in a throne, is an ape upon the house top, highly parched, but absurdly conditioned.
their proclamations and edicts are not so availeable to perswade, as their māners. Confessor papa, Confessor populus, saith Cypriā to Cornelius Bishop of Rome:
their Proclamations and edicts Are not so available to persuade, as their manners. Confessor Pope, Confessor populus, Says Cypriā to Cornelius Bishop of Rome:
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When Shemaiah councelled Nehemias to flie into the temple, and shut the doores, because his enemies would that night come to slay him, he drew an argument of courage and magnanimity from the preheminence of his office, and withstood his perswasion;
When Shemaiah counseled Nehemiah to fly into the temple, and shut the doors, Because his enemies would that night come to slay him, he drew an argument of courage and magnanimity from the pre-eminence of his office, and withstood his persuasion;
Our leader is discomforted, vnder vvhose shaddow vvee saide, wee shall be safe. VVhat a mischiefe it is to a common vvealth, to bee encumbred with a foolish, vntemperate ruler, the wisest preacher of the earth next the sonne of God, hath soundly defined in these wordes, Woe to thee O land, where thy king is a childe,
Our leader is discomforted, under whose shadow we said, we shall be safe. What a mischief it is to a Common wealth, to be encumbered with a foolish, untemperate ruler, the Wisest preacher of the earth next the son of God, hath soundly defined in these words, Woe to thee Oh land, where thy King is a child,
What are the stayes and strengthes of Ierusalem and Iudah, cities and nations, all publique and politique bodies? Are not the strong man and the man of warre, the Iudge and the prophet, the prudent and the aged, the captaine over fiftie, the honourable and the counsellour, and so forth? And are not their ioyntes loosed,
What Are the stays and strength's of Ierusalem and Iudah, cities and Nations, all public and politic bodies? are not the strong man and the man of war, the Judge and the Prophet, the prudent and the aged, the captain over fiftie, the honourable and the counselor, and so forth? And Are not their Joints loosed,
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and their sinewes taken away, when that iudgement of God is fulfilled vpon them, I will apointe children to bee their princes, and babes shall rule over them ? Amongst those dreadfull curses which the prophet calleth from heaven, against his malicious, vnthankefull adversaries, leaving no part vnexamined,
and their sinews taken away, when that judgement of God is fulfilled upon them, I will appoint children to be their Princes, and babes shall Rule over them? among those dreadful curses which the Prophet calls from heaven, against his malicious, unthankful Adversaries, leaving no part unexamined,
I haue hitherto commended the person of the shipmaster, &, vnder this patterne or sampler, shewed the duety of all magistrates, who in the proportion and extent of their governement, bee it more or lesse, must care for the whole body of their subiectes,
I have hitherto commended the person of the shipmaster, &, under this pattern or sampler, showed the duty of all Magistrates, who in the proportion and extent of their government, be it more or less, must care for the Whole body of their Subjects,
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and the vniversall world (as the oratour writeth,) how necessary and requisite it is, I also obserue in this, that the Maister of the shippe, hauing authority in his handes, rather then any of the inferiours, commeth vnto him to raise him vp, what meanest thou sleeper ? Others might haue asked him, Quid tibi est ? what meanest thou? and he haue made aunswere againe, Quid vobis est ? what meane you to trouble me? as they asked Moses, who made thee a man of authority and a Iudge over vs? There must be a maistery and dominion in every order of men specially designed, besides private perswasion or reproofe, to say vnto sleepers,
and the universal world (as the orator Writeth,) how necessary and requisite it is, I also observe in this, that the Master of the ship, having Authority in his hands, rather then any of the inferiors, comes unto him to raise him up, what Meanest thou sleeper? Others might have asked him, Quid tibi est? what Meanest thou? and he have made answer again, Quid vobis est? what mean you to trouble me? as they asked Moses, who made thee a man of Authority and a Judge over us? There must be a mastery and dominion in every order of men specially designed, beside private persuasion or reproof, to say unto sleepers,
This is the band wherby the common wealth hangeth togither, the life-breath which these many thousande creatures draw, likely of themselues to prooue nothing, saue a burthen to themselues, and a booty to their enemies,
This is the band whereby the Common wealth hangs together, the lifebreath which these many thousande creatures draw, likely of themselves to prove nothing, save a burden to themselves, and a booty to their enemies,
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if the spirite and soule of gouernment bee taken from them. For to rule and to be ruled, is not onely in number of thinges necessary, but convenient and commodious also. I will invert it:
if the Spirit and soul of government be taken from them. For to Rule and to be ruled, is not only in number of things necessary, but convenient and commodious also. I will invert it:
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Not long after when he had created man, he invested him presently into imperiall authority, to subdue the earth, and to rule over the fishes of the sea,
Not long After when he had created man, he invested him presently into imperial Authority, to subdue the earth, and to Rule over the Fish of the sea,
and vvhy is it called the hoast of heaven, in the 2. of Genesis, but because there are orders and degrees therein, which being withdrawne from an army, it hath no good cōposition? And howsoever it may be true, that the government of man over man came from sinne, (for God gaue soveraignty to Adam over fishes and birdes &c. not over reasonable creatures, made to his owne likenesse:
and why is it called the host of heaven, in the 2. of Genesis, but Because there Are order and Degrees therein, which being withdrawn from an army, it hath no good composition? And howsoever it may be true, that the government of man over man Come from sin, (for God gave sovereignty to Adam over Fish and Birds etc. not over reasonable creatures, made to his own likeness:
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wherevpon Augustine gathereth, Nomen ita { que } illud culpa meruit, & non natura, That name was purchased by transgression not by nature:) yet the nature of mandind standing as it doth, corrupted so farre, that without the head of authority we could not liue and converse togither, God hath devised the meanes for the repressing of our mutuall violencies and iniuries, which before we were subiect vnto.
whereupon Augustine gathereth, Nome ita { que } illud culpa meruit, & non Nature, That name was purchased by Transgression not by nature:) yet the nature of mandind standing as it does, corrupted so Far, that without the head of Authority we could not live and converse together, God hath devised the means for the repressing of our mutual violences and injuries, which before we were Subject unto.
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God put vpon him the feare of man, (for he knew not the feare of the Lord) that fearing humane Lawes they should not devoure and consume one the other, as the manner of fishes is. He addeth;
God put upon him the Fear of man, (for he knew not the Fear of the Lord) that fearing humane Laws they should not devour and consume one the other, as the manner of Fish is. He adds;
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As also those turbulent, either people or states, who •evell at magistrates in particular; allowing authority, I grant, but such as pleaseth themselues;
As also those turbulent, either people or states, who •evell At Magistrates in particular; allowing Authority, I grant, but such as Pleases themselves;
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by this liberty which they take vnto thēselues, in the instalment of princes into their states, you shall see them oftentimes, not only pruning away the superfluous boughes of misgovernmēt & tyrānie in their superiors,
by this liberty which they take unto themselves, in the instalment of Princes into their states, you shall see them oftentimes, not only pruning away the superfluous boughs of misgovernment & tyramnie in their superiors,
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and cast their cordes from vs. For assuming this to themselues, that Schismatical and erroneous princes may bee deposed by the Church, they will interprete eares to be hornes, departure from a church extremely corrupted,
and cast their cords from us For assuming this to themselves, that Schismatical and erroneous Princes may be deposed by the Church, they will interpret ears to be horns, departure from a Church extremely corrupted,
and corrupting others, schisme the service of the true God, and in a true manner, heresie lawfull and lineall suceession in the throne, both by bloud and assent, without authorizement and confirmation from them, vniustifiable intrusion.
and corrupting Others, Schism the service of the true God, and in a true manner, heresy lawful and lineal succession in the throne, both by blood and assent, without authorizement and confirmation from them, unjustifiable intrusion.
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Of all these we may say, that as they are very loose, luxate, and palsey-shaking members in the bodye that vvill not mooue by the apointment and direction of the head,
Of all these we may say, that as they Are very lose, luxate, and palsey-shaking members in the body that will not move by the appointment and direction of the head,
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whome I vvill not •ende to learne obedience and subiection of the souldiers of Scip•o, who had neuer a man in his army (by his owne reporte) that woulde not for a worde of his mouth haue gone vp vnto a tower,
whom I will not •ende to Learn Obedience and subjection of the Soldiers of Scip•o, who had never a man in his army (by his own report) that would not for a word of his Mouth have gone up unto a tower,
For as hee obeyed his father euen vnto the death of the crosse, his parents in the flesh in following their instructions, the lawe in following all righteousnesse;
For as he obeyed his father even unto the death of the cross, his Parents in the Flesh in following their instructions, the law in following all righteousness;
or Nigrians, or Cassians, that is, rebelles to their liege Lordes and maisters, as Tertullian, in the name and cause of all christianitie, wrote to Scapula;
or Nigerians, or Cassians, that is, rebels to their liege lords and masters, as Tertullian, in the name and cause of all christianity, wrote to Scapula;
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By him are kingdomes disposed, princes inaugurated, crownes of gold set vpon their heads, scepters & states established, people mollified, and subdued;
By him Are kingdoms disposed, Princes inaugurated, crowns of gold Set upon their Heads, sceptres & states established, people mollified, and subdued;
& by him were Corah & his confederates swallowed quicke into the earth, Zimry burnt in his pallace, Absalon hāged by his hairy scalpe, Achitophell in a halter,
& by him were Corah & his confederates swallowed quick into the earth, Zimri burned in his palace, Absalom hanged by his hairy scalp, Achitophel in a halter,
As the maister of the ship came to Ionas, and called him vp, what meanest thou sleeper? &c. So let maisters and governours within this place, who sit at the sternes of an other kinde of shipping,
As the master of the ship Come to Ionas, and called him up, what Meanest thou sleeper? etc. So let masters and Governors within this place, who fit At the sternes of an other kind of shipping,
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and haue rudders of citie and countrey in their handes, let them awake themselues, that they may awake and rowze vp other sleepers, all carelesse, dissolute, indisposed persons, who loue the thresholdes of their private doores vpon the sabbathes of the Lord,
and have rudders of City and country in their hands, let them awake themselves, that they may awake and rouse up other sleepers, all careless, dissolute, indisposed Persons, who love the thresholds of their private doors upon the Sabbaths of the Lord,
and lose both honesty and vvit, without controlment? the adulterer in chambering and wantonnes vpon his lascivious bed of pleasure, deckt vvith the laces and carpets of Egypt? the idolatour and superstitious, vpon the knees,
and loose both honesty and wit, without controlment? the adulterer in chambering and wantonness upon his lascivious Bed of pleasure, decked with the laces and carpets of Egypt? the Idolater and superstitious, upon the knees,
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and his teeth of iron, in his bed of mischiefe, as the Psalme calleth it, and in the contemplation and solace of his ill gottē goods? the swearer, in the habite and custome of abhominable othes (for these be the faultes of your citty,
and his teeth of iron, in his Bed of mischief, as the Psalm calls it, and in the contemplation and solace of his ill got goods? the swearer, in the habit and custom of abominable Oaths (for these be the Faults of your City,
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as common as the stones in your streetes?) how long shall they sleepe and snort herein vvithout reprehension? it is your part to reforme it, vvho are the ministers of God, not onely for wealth, but for wrath also, vnlesse you beare the sword in vaine:
as Common as the stones in your streets?) how long shall they sleep and snort herein without reprehension? it is your part to reform it, who Are the Ministers of God, not only for wealth, but for wrath also, unless you bear the sword in vain:
yet such are the earthly spirits of men, fallen a sleepe amongst vs, that the sword of the spirit, without the sword of the magistrate, cannot stirre them vp.
yet such Are the earthly spirits of men, fallen a sleep among us, that the sword of the Spirit, without the sword of the magistrate, cannot stir them up.
and they awoke not, but to follow drunkennes againe, and to ioyne the morning and the eveninge togither, till the wine haue enflamed them ? How long to those that sleepe in fornication;
and they awoke not, but to follow Drunkenness again, and to join the morning and the evening together, till the wine have inflamed them? How long to those that sleep in fornication;
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Awake adulterers and vncleane persons, els God shall throw you into a bedde of shame, and vncover your nakednes, and make you a reproch and scorne so farre as your name is spread;
Awake Adulterers and unclean Persons, Else God shall throw you into a Bed of shame, and uncover your nakedness, and make you a reproach and scorn so Far as your name is spread;
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and your offences with scourges? to all other sleepers in sinne, sabbath breakers, swearers, lyers, extortioners, vsurers, what meane you sleepers? It is now time that you shoulde arise from sleepe, yea the time is almost past, Now is salvation nearer then when you first beleeved, and now is damnation nearer then when you were first threatned.
and your offences with scourges? to all other sleepers in sin, Sabbath breakers, swearers, liars, extortioners, usurers, what mean you sleepers? It is now time that you should arise from sleep, yea the time is almost past, Now is salvation nearer then when you First believed, and now is damnation nearer then when you were First threatened.
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The naturall sunne of the firmament runneth his race with speede, like a Giant refresht with wine, to make an end of his course; and to finish all times.
The natural sun of the firmament Runneth his raze with speed, like a Giant refreshed with wine, to make an end of his course; and to finish all times.
what meane you sleepers? VVill you go away in a sleepe, and shall your life passe from you like a dreame? Came you naked of goodnes from your mothers wombe,
what mean you sleepers? VVill you go away in a sleep, and shall your life pass from you like a dream? Come you naked of Goodness from your mother's womb,
yea the day is comming wherein none shal worke Acceptable to God, profitable to man, behoofefull to himselfe, hee neither can nor shall worke any thing.
yea the day is coming wherein none shall work Acceptable to God, profitable to man, behooveful to himself, he neither can nor shall work any thing.
That working that is, shall be the everlasting throbbings and throwes of his hart for his endlesse miseri•s, the eies labouring for teares which shall ever run downe,
That working that is, shall be the everlasting throbbings and throws of his heart for his endless miseri•s, the eyes labouring for tears which shall ever run down,
THE SEVENTH LECTVRE. Chap. 1, vers. 6. Arise, call vpon thy God, &c. BEfore, I haue shewed and cōmended the diligence of the ship-master, and prooved that there must be some power and superiority, to restraine inferiours by feare, to reprooue sleepers and all kindes of offenders.
THE SEVENTH LECTURE. Chap. 1, vers. 6. Arise, call upon thy God, etc. BEfore, I have showed and commended the diligence of the shipmaster, and proved that there must be Some power and superiority, to restrain inferiors by Fear, to reprove sleepers and all Kinds of offenders.
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The praise of this governour farther appeareth, that he doth not only reprehend Ionas, what meanest thou sleeper ? but vrgeth and prosecuteth him, Arise ;
The praise of this governor farther appears, that he does not only reprehend Ionas, what Meanest thou sleeper? but urges and prosecuteth him, Arise;
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& that the imminent dāger toucheth not their goods alone, but their liues also, as appeareth by the end of his speech, That we perish not. Thus he is not cōtent to pul him as it were by the eare, with checking him,
& that the imminent danger touches not their goods alone, but their lives also, as appears by the end of his speech, That we perish not. Thus he is not content to pull him as it were by the ear, with checking him,
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hee entreth into his cōsciēce, with wise and godly advise, & pricketh the inwardest veine of his heart, with commemoration of their danger, if God stay it not.
he entereth into his conscience, with wise and godly Advice, & pricks the inwardest vein of his heart, with commemoration of their danger, if God stay it not.
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Giue mee a shepheard thus zealous of his flocke, and I will say he is better then seven other shepheards, & a man of principallity so careful of this duty, more then eight principall men that neglect theirs.
Give me a shepherd thus zealous of his flock, and I will say he is better then seven other shepherds, & a man of principality so careful of this duty, more then eight principal men that neglect theirs.
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because he did no more but so, and proceeded not in the chastisement and reformation of them, God chargeth him in plaine tearmes, that hee honored his children aboue him and threatneth to cut of his arme, and the arme of his fathers house.
Because he did no more but so, and proceeded not in the chastisement and Reformation of them, God charges him in plain terms, that he honoured his children above him and threatens to Cut of his arm, and the arm of his Father's house.
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we suffer our sonnes, our servantes, our people, our ••ocks, to runne into slander themselues, to redouble that slaunder vpon our ovvne heades, to multiplie it against God, his gospell, his church, and we stay them not.
we suffer our Sons, our Servants, our people, our ••ocks, to run into slander themselves, to redouble that slander upon our own Heads, to multiply it against God, his gospel, his Church, and we stay them not.
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The rest of our tongues within their walles and wardes, and the rust of the sword within the skabbard, the admonition of the one winking with both the eies,
The rest of our tongues within their walls and wards, and the rust of the sword within the skabbard, the admonition of the one winking with both the eyes,
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3 When the people were oppressed by their brethren, their landes, houses, vineyards, gaged for corne, their sons and daughters brought to subiection, he rebuked the princes and rulers;
3 When the people were oppressed by their brothers, their Lands, houses, vineyards, gaged for corn, their Sons and daughters brought to subjection, he rebuked the Princes and Rulers;
that which yee doo, is not good, restore them their lands, oliues, vineyards, houses, remit the hundreth part of the silver, corne, wine, oile, that yee exact of them.
that which ye do, is not good, restore them their Lands, Olive, vineyards, houses, remit the Hundredth part of the silver, corn, wine, oil, that ye exact of them.
and all wares, and sold them on the sabbathes in Ierusalem) he not only rebuked their rulers, what evell is this that yee doe ? and shewed them the daunger, This did our fathers, and God plagued the cittie ;
and all wares, and sold them on the Sabbaths in Ierusalem) he not only rebuked their Rulers, what evil is this that ye do? and showed them the danger, This did our Father's, and God plagued the City;
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and the chapmen remained without the walles at night, and he protested vnto them, that if they tarried againe about the wall, he would lay handes vpon them.
and the chapmen remained without the walls At night, and he protested unto them, that if they tarried again about the wall, he would lay hands upon them.
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6 Eliashib the Priest, kinsman to Tobiah in the absence of Nehemie from Ierusalem, having the oversight of the chamber of the house of the Lorde, (where the offering and incense, vesselles and tithes,
6 Eliashib the Priest, kinsman to Tobiah in the absence of Nehemiah from Ierusalem, having the oversight of the chamber of the house of the Lord, (where the offering and incense, vessels and Tithes,
for the provision of Levites, singers, and porters, and the offerings of Priests were wont to be laide) hee made a chamber thereof for his kinsman, Tobias the Horonite.
for the provision of Levites, singers, and porters, and the offerings of Priests were wont to be laid) he made a chamber thereof for his kinsman, Tobias the Horonite.
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The order that Nehemias tooke for the amendment of this abuse, is throughly persued: 1. it grieved him sore: 2. he cast out the vesselles of Tobiah out of the chamber,
The order that Nehemiah took for the amendment of this abuse, is thoroughly pursued: 1. it grieved him soar: 2. he cast out the vessels of Tobiah out of the chamber,
and then caused the chambers to be clensed, and the vesselles of the house of God to be brought thither againe: 3. because the portions of the Levites and singers had not beene giuen to them,
and then caused the chambers to be cleansed, and the vessels of the house of God to be brought thither again: 3. Because the portions of the Levites and singers had not been given to them,
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and everie one was fled to his lande, hee reprooued the rulers, Why is the house of God forsaken ? 4. he caused the tithes to be restored, brought the Levites togither to their place againe,
and every one was fled to his land, he reproved the Rulers, Why is the house of God forsaken? 4. he caused the Tithes to be restored, brought the Levites together to their place again,
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The petition that hee maketh vnto the righteous Lord, who will not forget our labours, at the foote of every of those services, is framed to this effect;
The petition that he makes unto the righteous Lord, who will not forget our labours, At the foot of every of those services, is framed to this Effect;
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nor in sanctifying the sabbath, nor in purging the people from commixtion with strangers, nor in replenishing the chambers of Gods house, vvith maintenaunce for his ministers.
nor in sanctifying the Sabbath, nor in purging the people from commixtion with Strangers, nor in replenishing the chambers of God's house, with maintenance for his Ministers.
and towardes strangers that traffiqued within the borders thereof. Vndoubtedly your charge is greate whome the Lorde hath marked out to places of gouernment;
and towards Strangers that trafficked within the borders thereof. Undoubtedly your charge is great whom the Lord hath marked out to places of government;
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and if euer you hope, as Nehemias wished, that God shall remember you concerning this or that kindenesse shewed in his businesse, remember you whose image you carry, whose person you present, whose cause you vndertake, whose iudgmentes you execute vpon earth.
and if ever you hope, as Nehemiah wished, that God shall Remember you Concerning this or that kindness showed in his business, Remember you whose image you carry, whose person you present, whose cause you undertake, whose Judgments you execute upon earth.
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And though yee are not troubled vvith building and warding the wals of your countrey, because peace is the walles, and the strength of God our bulwarkes and fortresses ;
And though ye Are not troubled with building and warding the walls of your country, Because peace is the walls, and the strength of God our bulwarks and fortresses;
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and mine eies would faile with expectation of that day, vvhen the chambers of the Lordes house, vvhich Tobiah the Horonite hath seized into his handes, should be restored to their auncient institution for the maintenaunce of Levites and singers:
and mine eyes would fail with expectation of that day, when the chambers of the lords house, which Tobiah the Horonite hath seized into his hands, should be restored to their ancient Institution for the maintenance of Levites and singers:
and their sonnes and daughters vndoone, if you doe not in all respects, as Nehemias did, lend them money & corne, hee and his servauntes of their owne,
and their Sons and daughters undone, if you do not in all respects, as Nehemiah did, lend them money & corn, he and his Servants of their own,
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and an hundred and fiftie hee mainetained dailie at his boarde with sufficient allowance ) yet such as oppresse too much, exhort ' reprooue, cause them to respight, cause them to remit, tie them by promise to do it, binde them by oath,
and an hundred and fiftie he maintained daily At his board with sufficient allowance) yet such as oppress too much, exhort ' reprove, cause them to respite, cause them to remit, tie them by promise to do it, bind them by oath,
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or to shake your lap against an oppressour, because you are guilty in your heartes of the like trespasses) shake the lappes of your garments against them,
or to shake your lap against an oppressor, Because you Are guilty in your hearts of the like Trespasses) shake the laps of your garments against them,
vpon a principall sabbath (for if the resurrection of Christ deserue to alter the sabboth from day to day, I see no cause but the cōming downe of the holy ghost should adde honour and ornament vnto it) I say, vpon a principall sabbath, not onelye those of Ierusalem and Iudah solde their wares,
upon a principal Sabbath (for if the resurrection of christ deserve to altar the Sabbath from day to day, I see no cause but the coming down of the holy ghost should add honour and ornament unto it) I say, upon a principal Sabbath, not only those of Ierusalem and Iudah sold their wares,
It is the fervency of the spirite, even of a double spirit, as Elizeus sometime wished, the spirite of magistrates, which are more then single persons, perfit hatred to sin, crushing both the egge & the cockatrice, courage in the cause of the Lord, zeale to his house both kindling and consuming your heartes, a good beginning,
It is the fervency of the Spirit, even of a double Spirit, as Elisha sometime wished, the Spirit of Magistrates, which Are more then single Persons, perfect hatred to since, crushing both the egg & the cockatrice, courage in the cause of the Lord, zeal to his house both kindling and consuming your hearts, a good beginning,
Will you saue-gard the ship in the Ocean sea, and breake her vvithin a league of the haven? will you put your hande to the plough of the best husbandry,
Will you safeguard the ship in the Ocean sea, and break her within a league of the Haven? will you put your hand to the plough of the best Husbandry,
The fire vpon the altar of the Lord must alwaies burne, never go out, and the sedulitie of Gods lieutenantes vpon the earth must euer bee working, neuer wearied.
The fire upon the altar of the Lord must always burn, never go out, and the sedulity of God's Lieutenants upon the earth must ever be working, never wearied.
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The matter we are now to examine, is the liberty and freedome vvhich the shipmaister gaue vnto Ionas, to call vpon his proper God, not tying him to that which himselfe adored.
The matter we Are now to examine, is the liberty and freedom which the shipmaster gave unto Ionas, to call upon his proper God, not tying him to that which himself adored.
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And therefore the Lord asketh with admiratiō, Ier. 2. Hath any nation changed their Gods? which yet are no Gods. And Mal. 3. Wil a mā spoile his gods? nay they are so fond & doting in affectiō vpon thē, that they wil spare no cost to honor thē.
And Therefore the Lord asks with admiration, Jeremiah 2. Hath any Nation changed their God's? which yet Are no God's And Malachi 3. Will a man spoil his God's? nay they Are so found & doting in affection upon them, that they will spare no cost to honour them.
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as appeareth by their insolent speeches? where is the God of Hamath, & of Arphad? where is the God of Sepharvaim? who is he amongst all the Gods of these landes, that hath deliuered their countries out of my handes? Nay they forbeare not to speake blasphemy against the Lord of hostes, the God of Israel, which dwelleth betweene the Cherubins,
as appears by their insolent Speeches? where is the God of Hamath, & of Arphad? where is the God of Sepharvaim? who is he among all the God's of these Lands, that hath Delivered their countries out of my hands? Nay they forbear not to speak blasphemy against the Lord of hosts, the God of Israel, which dwells between the Cherubim,
Therefore when Darius had conceiued an opinion of the God of heauen, he made a decree, that in all the dominions of his kingdome, men should tremble and feare before the God of Daniel,
Therefore when Darius had conceived an opinion of the God of heaven, he made a Decree, that in all the Dominions of his Kingdom, men should tremble and Fear before the God of daniel,
Nabuchodonosor made the like decree before, when he saw the deliveraunce of the three children, that whosoeuer spake any blasphemie against their God, shoulde bee drawne in pieces,
Nebuchadnezzar made the like Decree before, when he saw the deliverance of the three children, that whosoever spoke any blasphemy against their God, should be drawn in Pieces,
I knowe that the Lorde is great, and that our Lorde is aboue all Gods, &c. As for the idols of the heathen, they are but siluer and gold even the worke of mens handes:
I know that the Lord is great, and that our Lord is above all God's, etc. As for the Idols of the heathen, they Are but silver and gold even the work of men's hands:
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When Ahaziah sent for helpe of his sickenesse to Beelzebub the God of Eckron, an angell of the Lorde met his messengers, and saide vnto them, Is it not because there is no God in Israell, that yee go to enquire of Beelzebub the God of Eckron ? Thus all the servauntes of God, Angels & men, are zealously and vnmoueably bent for the advauncement of his name aboue all other Gods, which idolatours hang vpon.
When Ahaziah sent for help of his sickness to Beelzebub the God of Ekron, an angel of the Lord met his messengers, and said unto them, Is it not Because there is no God in Israel, that ye go to inquire of Beelzebub the God of Ekron? Thus all the Servants of God, Angels & men, Are zealously and unmovably bent for the advancement of his name above all other God's, which Idolaters hang upon.
but sure I am, that some countries & common-weales of christendome, stand vpon feete partly of yron, partly of clay, that is, there are both Iewes & Christians, Arrians & Anabaptists, Papists & Protestants,
but sure I am, that Some countries & commonweals of Christendom, stand upon feet partly of iron, partly of clay, that is, there Are both Iewes & Christians, Arians & Anabaptists, Papists & Protestants,
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For if in our private houses, we would not endure a man that had his affection alienated and estranged from our selues, our wiues, our children, or any friend of ours;
For if in our private houses, we would not endure a man that had his affection alienated and estranged from our selves, our wives, our children, or any friend of ours;
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shall we admit them in the common wealth, which beare a forraine and vnnaturall conceipt, touching the God we serue, the Prince we obey, the countrey we are nursed in? The first of those ten wordes which God spake in Sinai, standing at the entrance of all his morall preceptes,
shall we admit them in the Common wealth, which bear a foreign and unnatural conceit, touching the God we serve, the Prince we obey, the country we Are nursed in? The First of those ten words which God spoke in Sinai, standing At the Entrance of all his moral Precepts,
The abuses they strike at, is an heart, and an heart, doubling in the worship of God, blending of Iudaisme, and christianity; gospell, and ceremonies; sound, and hereticall doctrines;
The Abuses they strike At, is an heart, and an heart, doubling in the worship of God, blending of Judaism, and christianity; gospel, and ceremonies; found, and heretical doctrines;
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For he that threatened Loadicaea, because shee was neither hote nor colde, to spewe her out of his mouth, commended Ephesus for hating the Nicolaitans, reprooved Smyrna for maintaining them, and the doctrine of Baalam, blamed Thyatira for suffering Iesabel to teach and deceiue his servantes, to make them commit fornication,
For he that threatened Loadicaea, Because she was neither hight nor cold, to spew her out of his Mouth, commended Ephesus for hating the Nicolaitans, reproved Smyrna for maintaining them, and the Doctrine of Balaam, blamed Thyatira for suffering Jezebel to teach and deceive his Servants, to make them commit fornication,
vvhether they bee hotte or colde, zealous or remisse in his service? The gospell of Christ, being planted in the Church of Galatia, might not abide, you know, the copartnershippe of Iewish ceremonies, not their observation of daies and monethes;
whether they be hot or cold, zealous or remiss in his service? The gospel of christ, being planted in the Church of Galatia, might not abide, you know, the copartnership of Jewish ceremonies, not their observation of days and months;
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which being nothing in comparison of an adversary, shouldering religion, are tearmed by one, who thought he had the spirit of God, impotent and beggerly elements ;
which being nothing in comparison of an adversary, shouldering Religion, Are termed by one, who Thought he had the Spirit of God, impotent and beggarly elements;
yet they had beene elements in their time, and God had vsed them before as the first letters of the booke, to schoole his people with. But their office was ended.
yet they had been elements in their time, and God had used them before as the First letters of the book, to school his people with. But their office was ended.
Therefore besides an Anathema againe & againe ingeminated to those that preached otherwise, & foolishnes heaped vpon their heads like burning coales, that were bewitched with such preachings, he protesteth vnto them not hiding his face,
Therefore beside an Anathema again & again ingeminated to those that preached otherwise, & foolishness heaped upon their Heads like burning coals, that were bewitched with such preachings, he protesteth unto them not hiding his face,
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If he coulde not sustaine a little leaven in the lumpe, (as there hee calleth it) what would he haue said of poyson? I meane of an impious, blasphemous, sacrilegious manner of worship,
If he could not sustain a little leaven in the lump, (as there he calls it) what would he have said of poison? I mean of an impious, blasphemous, sacrilegious manner of worship,
when this was rather curious, frivolous, and ceremonious? When Moses and Christ togither, were so offensiue vnto him, he would never haue heard of a reconciliation, betweene Christ and Belial, light & darknes, righteousnes & vnrighteousnes, beleevers & infidels, the temple of God & idols, the cup of the Lord and the cup of Devils, the table of the Lord & the table of Devils;
when this was rather curious, frivolous, and ceremonious? When Moses and christ together, were so offensive unto him, he would never have herd of a reconciliation, between christ and Belial, Light & darkness, righteousness & unrighteousness, believers & Infidels, the temple of God & Idols, the cup of the Lord and the cup of Devils, the table of the Lord & the table of Devils;
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I will not stand to dispute how vnpossible it is for any, either person or state, to serue two maisters, the one not subordinate to the other, but flatly repugnant;
I will not stand to dispute how unpossible it is for any, either person or state, to serve two masters, the one not subordinate to the other, but flatly repugnant;
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Must they not vse a ballance & a ballāce, a conscience & a cōscience, that do so? & go after two waies? But what danger ensueth vpon such confected religions,
Must they not use a balance & a balance, a conscience & a conscience, that do so? & go After two ways? But what danger ensueth upon such confected Religions,
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but because such as bring in new Gods, draw others also to alteration & change. And hence come conspiracies, seditions, conventicles, things not expedient to a government.
but Because such as bring in new God's, draw Others also to alteration & change. And hence come conspiracies, seditions, conventicles, things not expedient to a government.
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& halting consciences (as Elias named thē,) they may best learne both by word and deed, from that zealous God, who hath taken expresse order against strange Gods, & executed his fierce wrath vpon those that haue offered but strange fire, and ordayned his law strictly to be kept, without declining to the right hand or to the lefte, and himselfe will be served alone without corrivals of his glory, with al our heart, soule, and strength, as he hath often enioyned.
& halting Consciences (as Elias nam them,) they may best Learn both by word and deed, from that zealous God, who hath taken express order against strange God's, & executed his fierce wrath upon those that have offered but strange fire, and ordained his law strictly to be kept, without declining to the right hand or to the left, and himself will be served alone without corrivals of his glory, with all our heart, soul, and strength, as he hath often enjoined.
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& shall one people within the same land, and vnder the same government, sunder & distract themselues into many religions? Or can the Lord bee at vnitie with that people, where immunity is given, to deale in the manner or matter of his service, otherwise then he hath prescribed? Nazianzen writeth, that many people lying roūd about thē,
& shall one people within the same land, and under the same government, sunder & distract themselves into many Religions? Or can the Lord be At unity with that people, where immunity is given, to deal in the manner or matter of his service, otherwise then he hath prescribed? Nazianzen Writeth, that many people lying round about them,
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And those that change any thing in matters appertaining thereunto, hate, & correct, not only in behalfe of the Gods, whom whosoeuer neglecteth, he will never regard oughte els;
And those that change any thing in matters appertaining thereunto, hate, & correct, not only in behalf of the God's, whom whosoever neglecteth, he will never regard ought Else;
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Now what coniunction of mindes can there be? what attonement of iudgements, what inward peace, syncere charity, harty god-speed, in that disparity of religions, where one house hath Iewes,
Now what conjunction of minds can there be? what atonement of Judgments, what inward peace, sincere charity, hearty godspeed, in that disparity of Religions, where one house hath Iewes,
& it wil be the greatest safety of our land, to enact, as the Athenians sometimes did, that whosoeuer should speak one word of their God, beside their lawes, should be punished vnmercifully for it.
& it will be the greatest safety of our land, to enact, as the Athenians sometime did, that whosoever should speak one word of their God, beside their laws, should be punished unmercifully for it.
It hath beene a favourable compromission of men more partiall then wise, that the questions betwixt Rome and the reformed churches, might easily be accorded. I finde it not.
It hath been a favourable compromission of men more partial then wise, that the questions betwixt Room and the reformed Churches, might Easily be accorded. I find it not.
And I will be bolde to say, as Tully somtimes of the Stoickes & Academickes, That the cōtentiō between vs, is not for boūds, but for the whole possession & inheritāce, whether God, or mā; grace, or nature;
And I will be bold to say, as Tully sometimes of the Stoics & Academics, That the contention between us, is not for bounds, but for the Whole possession & inheritance, whither God, or man; grace, or nature;
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We haue altar against altar, liturgie against liturgy, praiers against praiers, doctrine against doctrine, potentate against potentate, Pope against Prince, Religion against Religion, subiection against subiection, faith against faith,
We have altar against altar, liturgy against liturgy, Prayers against Prayers, Doctrine against Doctrine, potentate against potentate, Pope against Prince, Religion against Religion, subjection against subjection, faith against faith,
The effusion of so much Christian bloud, the eversion & dissipation of so many noble houses, the commotions and tumults of so many yeares, whence haue they sprung? The reason or pretence at least of those murthers, massacres, wasts, tragedies, hath beene contrary religions.
The effusion of so much Christian blood, the eversion & dissipation of so many noble houses, the commotions and tumults of so many Years, whence have they sprung? The reason or pretence At least of those murders, massacres, wasts, tragedies, hath been contrary Religions.
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If this be the fruit then, shall every subiect in a realme be priviledged in his house, to haue a God to himselfe? a priest to himselfe? a worship to himselfe,
If this be the fruit then, shall every Subject in a realm be privileged in his house, to have a God to himself? a priest to himself? a worship to himself,
and raise her vp, speak to the eares of the body, inheritance, liberty; let the body tel the conscience, I am afflicted; the inheritāce, I am diminished;
and raise her up, speak to the ears of the body, inheritance, liberty; let the body tell the conscience, I am afflicted; the inheritance, I am diminished;
These are arguments & perswasions that haue done good, as Augustine affirmeth of the Donatistes and Circumcellions in Affricke, that being terrified by paines, they began to enter into consideration with themselues,
These Are Arguments & persuasions that have done good, as Augustine Affirmeth of the Donatists and Circumcellions in Africa, that being terrified by pains, they began to enter into consideration with themselves,
Shall wee therefore, saith Augustine reiect the phisicke, because the sicknesse of some is incurable? For of such it is written, I haue smitten your children in vaine, they receiue no correction.
Shall we Therefore, Says Augustine reject the physic, Because the sickness of Some is incurable? For of such it is written, I have smitten your children in vain, they receive no correction.
for why proclaimest thou not liberty in homicides, and whordomes aswell? GOD hath given indeede free will vnto man (free from coaction) but it vvas not his will, meane time, that either the good will of man shoulde bee without fruite,
for why proclaimest thou not liberty in homicides, and whoredoms aswell? GOD hath given indeed free will unto man (free from coaction) but it was not his will, mean time, that either the good will of man should be without fruit,
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and he that hath strengthned himselfe in heresie, whether he keepe it privately to himselfe, or diffuse it amongst others, must violently be pulled from it. These persons hath Augustine distinguished;
and he that hath strengthened himself in heresy, whither he keep it privately to himself, or diffuse it among Others, must violently be pulled from it. These Persons hath Augustine distinguished;
So then first counsell, and afterwardes compell them, if that will not serue to bring them to the service of God, according to that forme, which the lawes of our countrey haue set downe (though I wish not one haire of their heades diminished,
So then First counsel, and afterwards compel them, if that will not serve to bring them to the service of God, according to that Form, which the laws of our country have Set down (though I wish not one hair of their Heads diminished,
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and had rather powre bloude into their veines, then let it out, but when the atrocity of their actes can no longer bee tolerated;) yet were I worthy to giue advise, I would haue a writer go with his inckhorne from man to man,
and had rather pour blood into their Veins, then let it out, but when the atrocity of their acts can no longer be tolerated;) yet were I worthy to give Advice, I would have a writer go with his Inkhorn from man to man,
and marke them in the foreheades that mourne for the vvelfare of our realme, and as bond-men to their brethren they should hew woode and draw water to the hoast of Israel,
and mark them in the foreheads that mourn for the welfare of our realm, and as bondmen to their brothers they should hew wood and draw water to the host of Israel,
or who will favour that man that nourisheth a gangrene within his body, and seeketh not helpe to remooue it? We nurse vp lions whelps for our owne overthrow,
or who will favour that man that Nourishes a gangrene within his body, and seeks not help to remove it? We nurse up Lions whelps for our own overthrow,
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Whatsoever they looke for, let vs vindicate his dishonor, who hath made this countrey of ours a sanctuary for true religion, a refuge and shade in the heate of the day,
Whatsoever they look for, let us vindicate his dishonour, who hath made this country of ours a sanctuary for true Religion, a refuge and shade in the heat of the day,
and the liberty, or rather license hee gaue vnto Ionas, to serue his peculiar God. Touching which indulgence of his, I shewed my opinion, whether it bee expedient;
and the liberty, or rather license he gave unto Ionas, to serve his peculiar God. Touching which indulgence of his, I showed my opinion, whither it be expedient;
Esther 3. nor all the wisedome of Chaldea, which the Astrologers had of Daniel; nor the antiquity of daies, which many daughters of Sion had of the blessed Virgin;
Esther 3. nor all the Wisdom of Chaldea, which the Astrologers had of daniel; nor the antiquity of days, which many daughters of Sion had of the blessed Virgae;
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It may be, the maister of the shippe vvas so perswaded of Ionas, that though he were but one to a multitude, a stranger amongst strangers, a scholler and puny amongst marchants,
It may be, the master of the ship was so persuaded of Ionas, that though he were but one to a multitude, a stranger among Strangers, a scholar and puny among Merchants,
as himselfe confessed, pleaded vvith his maker as one would reason with his neighbour in the behalfe of Sodom, with six sundry replies, from fifty to ten righteous persons, vvhich number if it had beene founde, Sodom had escaped? How deare was the soule of Lot, in that fearefull destruction, on vvhome the Lorde bestowed his life,
as himself confessed, pleaded with his maker as one would reason with his neighbour in the behalf of Sodom, with six sundry replies, from fifty to ten righteous Persons, which number if it had been found, Sodom had escaped? How deer was the soul of Lot, in that fearful destruction, on whom the Lord bestowed his life,
and not lesse thē pluckt him out of the city, (who made but slowe hast) bidding him flee to Zoar to saue his life, for hee coulde doe nothing till hee was come thither.
and not less them plucked him out of the City, (who made but slow haste) bidding him flee to Zoar to save his life, for he could do nothing till he was come thither.
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Noah and his little familye, the remnant of the earth, as the sonne of Syrach tearmeth them, the onelye buddes of the worlde that were to seede seede for a new generation of men, at the time of the floud were more precious vnto the Lorde,
Noah and his little family, the remnant of the earth, as the son of Sirach termeth them, the only buds of the world that were to seed seed for a new generation of men, At the time of the flood were more precious unto the Lord,
yet contented in the ende, to be entreated by him, and to pleasure him with their pardon, I haue forgiven it accordinge to thy requeste ? O vvhat a let is a righteous man to the iustice of GOD,
yet contented in the end, to be entreated by him, and to pleasure him with their pardon, I have forgiven it according to thy request? O what a let is a righteous man to the Justice of GOD,
vvhen hee bad Eliphaz with the other two, to goe and offer a burnt offering for themselues, and his servant Iob shoulde praie for them, and hee woulde accept him ? And is it not an argument past gaine-saying, that Moses and Samuell were according to his owne hart,
when he bade Eliphaz with the other two, to go and offer a burned offering for themselves, and his servant Job should pray for them, and he would accept him? And is it not an argument passed gainsaying, that Moses and Samuel were according to his own heart,
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when he reviveth their names, as from their ashes, and blesseth their memorye to Ieremy his prophet, with so favourable accounte? Though Moses and Samuell stoode before mee,
when he revives their names, as from their Ashes, and Blesses their memory to Ieremy his Prophet, with so favourable account? Though Moses and Samuel stood before me,
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yet coulde not my affection bee toward this people? The like whereof we finde in Ezechiel, Though these three men Noah, Daniell, and Iob; were amongst them, they should saue neither sons nor daughters,
yet could not my affection be towards this people? The like whereof we find in Ezechiel, Though these three men Noah, Daniell, and Job; were among them, they should save neither Sons nor daughters,
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Doubtlesse there are some amongst the rest of their brethen, whome God doth tender as the apple of his eye, weare as a signet vpon his finger, engraue as a vvriting in the palmes of his handes,
Doubtless there Are Some among the rest of their brethren, whom God does tender as the apple of his eye, wear as a signet upon his finger, engrave as a writing in the palms of his hands,
Paul, in the 27. of the Actes, obteined by the mercy of God, the liues of all his companions that sailed vvith him tovvardes Rome, in that desperate voyage.
Paul, in the 27. of the Acts, obtained by the mercy of God, the lives of all his Sodales that sailed with him towards Room, in that desperate voyage.
In pestilences, dearthes and droughtes, warres, sicknesses, and ship-wrackes, or any other calamities, it lieth in the holines of some few, the friends and favourites of God, to stande in the gappe betwixt him and their brethren, to entreate his maiesty for the rest,
In pestilences, dearths and droughts, wars, Sicknesses, and Shipwrecks, or any other calamities, it lies in the holiness of Some few, the Friends and favourites of God, to stand in the gap betwixt him and their brothers, to entreat his majesty for the rest,
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and to turne a curse into a blessing, as Ioseph brought a blessing to al that Putiphar had, Genesis 39. This then may be a reason of the speech here vsed, Call vpon thy God ;
and to turn a curse into a blessing, as Ioseph brought a blessing to all that Potiphar had, Genesis 39. This then may be a reason of the speech Here used, Call upon thy God;
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or in a broken staffe, the splinters vvhereof to recompence his hope, runne into the handes of a man and wounde him? What trust in broken cesternes vvhich can holde no water? This comparison God himselfe maketh vvith greate indignity, in the second of Ieremie, My people hath committed two evilles:
or in a broken staff, the splinters whereof to recompense his hope, run into the hands of a man and wound him? What trust in broken cisterns which can hold no water? This comparison God himself makes with great indignity, in the second of Ieremie, My people hath committed two evils:
and artificiall cesternes, or pittes fashioned by the handes of man? cesternes that are broken and cannot holde, I saie not, water of life and perennity, but no water at all? But when they saw their folly herein, as a thiefe is ashamed (saith God) when he is founde, so was the house of Israell ashamed, they and their kings, their Princes, their Priestes,
and artificial cisterns, or pits fashioned by the hands of man? cisterns that Are broken and cannot hold, I say not, water of life and perennity, but no water At all? But when they saw their folly herein, as a thief is ashamed (Says God) when he is found, so was the house of Israel ashamed, they and their Kings, their Princes, their Priests,
Clemens Alexandrinus marvelleth why Diagoras and Nicanor with others, should be sir-named Atheists, vvho had a sharper sight in discerning the false Gods, thē their fellows.
Clemens Alexandrian marvelleth why Diagoras and Nicanor with Others, should be surnamed Atheists, who had a sharper sighed in discerning the false God's, them their Fellows.
Amōgst whom, Diagoras hauing something to boile, tooke his Hercules carved of wood, & thus spake vnto him, It is now time O Hercules, that as thou hast serued Euristheus in twelue labors,
Amongst whom, Diagoras having something to boil, took his Hercules carved of wood, & thus spoke unto him, It is now time Oh Hercules, that as thou hast served Euristheus in twelue labors,
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for whilst they served the Lord, he deliuered them from the Aegyptians, and Ammorites, & children of Ammō, & Philistines, Sidonians, Malachites, Mahonites;
for while they served the Lord, he Delivered them from the egyptians, and Amorites, & children of Ammō, & philistines, Sidonians, Malachites, Mahonites;
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doe thou vnto vs whatsoever pleaseth thee, onely deliuer vs this day. The like irrision he vsed before in Ieremy, to those that honored stockes and stones;
do thou unto us whatsoever Pleases thee, only deliver us this day. The like irrision he used before in Ieremy, to those that honoured stocks and stones;
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whom Clemens Alexandrinus not vnfitly matcht with those Barbarian tyrants, who bound the bodies of the living to the bodies of the dead, till they rotted togither;
whom Clemens Alexandrian not unfitly matched with those Barbarian Tyrants, who bound the bodies of the living to the bodies of the dead, till they rotted together;
But whē they haue tired thēselues in their supposed imaginary Gods, whō do they worship? Praxiteles made Venus to the likenes of Cratina, whom he loved.
But when they have tired themselves in their supposed imaginary God's, whom do they worship? Praxiteles made Venus to the likeness of Cratina, whom he loved.
& fastned to their beds, and carrie privily in their bosomes, as Rahel hid her fathers idols in the camels straw, are but Pigmalions pictures, workes of their owne devising,
& fastened to their Beds, and carry privily in their bosoms, as Rachel hid her Father's Idols in the Camels straw, Are but Pygmalions pictures, works of their own devising,
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I am sure, saith he, your reason is, because you thinke thē to be in heavē, els they were not Gods. Why then cast you not your eies into heauē? why forgetting the feature of your bodies which are made vpright, that your minds may imitate them,
I am sure, Says he, your reason is, Because you think them to be in heaven, Else they were not God's Why then cast you not your eyes into heaven? why forgetting the feature of your bodies which Are made upright, that your minds may imitate them,
& not answering the reason of your name, pore ye downe vpon the earth, & bow your selues to inferiour things as if it repeted you, Non quadrupedes esse natos, that you were not borne foure footed beasts? Againe, images were devised to be the memorials & represētatiōs, either of the absent, or of the dead.
& not answering the reason of your name, poor you down upon the earth, & bow your selves to inferior things as if it repeated you, Non quadrupeds esse natos, that you were not born foure footed beasts? Again, Images were devised to be the memorials & representations, either of the absent, or of the dead.
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I passe his further infectatiō, how senseles a thing it is, to feare that which it selfe feareth falling, firing, stealing away, which being in timber, was in the power of a contemptible artificer to bee made some thinge or nothinge;
I pass his further infectation, how senseless a thing it is, to Fear that which it self fears falling, firing, stealing away, which being in timber, was in the power of a contemptible Artificer to be made Some thing or nothing;
and the bowing of the knee, and holding vp the hands, and such like gesticulations? They seemed in their owne conceiptes, to bee of a finer• religion, (such are the pruners and purifiers of popery, the cleanely Iesuites of these times, which were able to distinguish, I worship not the corporall image, onely I beholde the portraiture of that which I ought to worship,) but he stoppeth their mouthes with the Apostles sentence,
and the bowing of the knee, and holding up the hands, and such like gesticulations? They seemed in their own conceits, to be of a finer• Religion, (such Are the pruners and purifiers of popery, the cleanly Iesuites of these times, which were able to distinguish, I worship not the corporal image, only I behold the portraiture of that which I ought to worship,) but he stoppeth their mouths with the Apostles sentence,
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and if their eies be full of dust, and their clothes eaten vpon their backes with mothes, they cannot helpe it? the beastes are in better case then they,
and if their eyes be full of dust, and their clothes eaten upon their backs with moths, they cannot help it? the beasts Are in better case then they,
When Senacherib and Rabsakeh bragged that both the kings, and the Gods of the nations vvere destroied by them, Ez•chias aunswered the obiection, Trueth it is, Lorde, that the kings of Assur haue destoyed their nations,
When Sennacherib and Rabsakeh bragged that both the Kings, and the God's of the Nations were destroyed by them, Ez•chias answered the objection, Truth it is, Lord, that the Kings of Assur have destroyed their Nations,
and their lands, and haue set fire on their Gods, for they were no Gods, but the worke of mens handes, even wood and stone; therefore they destroyed them:
and their Lands, and have Set fire on their God's, for they were no God's, but the work of men's hands, even wood and stone; Therefore they destroyed them:
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It may be the maister of the ship finding a defect, & miscariage of their former labours, that there was no succour to bee had vvhere they sought comfort, that though they had all prayed, they are not released, standeth in a wavering touching the Gods which they called vpon,
It may be the master of the ship finding a defect, & miscarriage of their former labours, that there was no succour to be had where they sought Comfort, that though they had all prayed, they Are not released, Stands in a wavering touching the God's which they called upon,
so they leaue their Gods to the darkenesse, and themselues enter into darkenesse, a taste and assay before hand of that everlasting and vtter darknes that is provided for them.
so they leave their God's to the darkness, and themselves enter into darkness, a taste and assay before hand of that everlasting and utter darkness that is provided for them.
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If so bee God will thinke vpon vs. Now that this was the minde of the maister of the shippe, to distrust his Gods, I gather by this vvhich followeth, vvherein the vncertaintie of his faith is bewraied,
If so be God will think upon us Now that this was the mind of the master of the ship, to distrust his God's, I gather by this which follows, wherein the uncertainty of his faith is bewrayed,
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Si forte, if so be, is not a phrase fitte to proceede from the mouth of faith, it is meeter to come from Babylon, whereof the Prophet writeth, Bring baulme for her sore, si fortè sanetur,
Si fort, if so be, is not a phrase fit to proceed from the Mouth of faith, it is meeter to come from Babylon, whereof the Prophet Writeth, Bring balm for her soar, si fortè sanetur,
and because he is a true God, it doubteth not of mighte and mercy, or rather mercie and might (as the heathens call their Iupiter, Optimus maximus, first by the name of his goodnesse,
and Because he is a true God, it doubteth not of might and mercy, or rather mercy and might (as the Heathens call their Iupiter, Optimus Maximus, First by the name of his Goodness,
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Our enimies, you see, are furnished as enimies should be, with strength in their handes, and malice in their heartes, besides all other gainefull advantages;
Our enemies, you see, Are furnished as enemies should be, with strength in their hands, and malice in their hearts, beside all other gainful advantages;
and masteries which vvee are to prooue, (as it is called) the good fighte ▪ of faith, but a part of our armour which vvee are to weare, our target to defend the place where the heart lieth, Ephe. 6. our brest-plate, 1. Thes. 5. and more then so;
and masteries which we Are to prove, (as it is called) the good fight ▪ of faith, but a part of our armour which we Are to wear, our target to defend the place where the heart lies, Ephes 6. our breastplate, 1. Thebes 5. and more then so;
nor depth, life nor death, thinges present nor things to come, nor al the gates, & devils of hel, nor the whole kingdome of darknesse can prevaile against it.
nor depth, life nor death, things present nor things to come, nor all the gates, & Devils of hell, nor the Whole Kingdom of darkness can prevail against it.
when the Lord seemeth to stand far of, & to hide himselfe in the needful time of trouble, To be deafe and not to answere a word, To hold his hād in his bosome,
when the Lord seems to stand Far of, & to hide himself in the needful time of trouble, To be deaf and not to answer a word, To hold his hand in his bosom,
will the Lord absent himselfe for ever? & wil he shew no more favor? is his mercy cleane gone for euer? doth his promise faile for euermore? hath God forgottē to be gracious? doth hee shut vp his mercies in displeasure? Lord,
will the Lord absent himself for ever? & will he show no more favour? is his mercy clean gone for ever? does his promise fail for evermore? hath God forgotten to be gracious? does he shut up his Mercies in displeasure? Lord,
how long wilt thou hide thy selfe? for ever? and shall thy wrath burne like fire? These be the dāgerous conflicts, which the captaines of the Lordes armies,
how long wilt thou hide thy self? for ever? and shall thy wrath burn like fire? These be the dangerous conflicts, which the Captains of the lords armies,
The lyons themselues sometimes roare with such passions, how shall the lambes but tremble? if the soules of the perfite, which haue beene fedde with the marrowe of fatnesse,
The lyons themselves sometime roar with such passion, how shall the Lambs but tremble? if the Souls of the perfect, which have been fed with the marrow of fatness,
and drunke of the fulnesse of the cuppe, haue sometimes fainted in themselues for want of such reliefe, much more vnperfite and weake consciences, which haue tasted but in part how gracious the Lord is. I aunswere in a word.
and drunk of the fullness of the cup, have sometime fainted in themselves for want of such relief, much more unperfect and weak Consciences, which have tasted but in part how gracious the Lord is. I answer in a word.
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their feete are almost gone, and their steppes well neere slipt, but not altogither; they finde in the sanctuary of the Lorde, a proppe to keepe them vp;
their feet Are almost gone, and their steps well near slipped, but not altogether; they find in the sanctuary of the Lord, a prop to keep them up;
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they curbe and reproue themselues for their diffidence, and vvhatsoeuer they say in their haste, that all men are lyars, and perhappes God himselfe not true,
they curb and reprove themselves for their diffidence, and whatsoever they say in their haste, that all men Are liars, and perhaps God himself not true,
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But whether captivity or deliveraunce, they are at peace, as perswading themselues, that if the mercy of God faile them in one thing, it maie embrace them otherwise;
But whither captivity or deliverance, they Are At peace, as persuading themselves, that if the mercy of God fail them in one thing, it may embrace them otherwise;
& perhaps not kenning the immortality of the soule, or if hee thought it immortall by the light of reason, in some sorte, (as the blinde man recovered, savve men like trees, vvith a shadowed and mistie light) yet not knowing the state of the blessed, setteth all the adventure vpon this one successe,
& perhaps not kenning the immortality of the soul, or if he Thought it immortal by the Light of reason, in Some sort, (as the blind man recovered, saw men like trees, with a shadowed and misty Light) yet not knowing the state of the blessed, sets all the adventure upon this one success,
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they are not translated like other men, nor dissolved, nor taken away, nor gathered to their fathers and people, nor fallen a sleepe, which are the milde phrases of scripture, whereby the rigour of death is tempered;
they Are not translated like other men, nor dissolved, nor taken away, nor gathered to their Father's and people, nor fallen a sleep, which Are the mild phrases of scripture, whereby the rigour of death is tempered;
Whereas the Emperour of Rome for want of better learning, ignorant of the life to come, sang a lamentable farewell to his best beloved, nor long before they were sundred:
Whereas the Emperor of Room for want of better learning, ignorant of the life to come, sang a lamentable farewell to his best Beloved, nor long before they were sundered:
My fleeting fonde poore darling, Bodies ghest and equall, Where now must be thy lodging? Pale and starke and stript of all, And put from wonted sporting
My fleeting fond poor darling, Bodies guessed and equal, Where now must be thy lodging? Pale and stark and stripped of all, And put from wonted sporting
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& knowing nothing to purpose, til their knowledge commeth to late, others obiecting themselues to death rather in a vaineglorious ostentation, then vpon sound reason;
& knowing nothing to purpose, till their knowledge comes to late, Others objecting themselves to death rather in a vainglorious ostentation, then upon found reason;
And what availeth it him to know that his redeemer lived, but that hee consequently knewe the meanes wherby his life should be redeemed? If the presence of God did not illighten darknes,
And what availeth it him to know that his redeemer lived, but that he consequently knew the means whereby his life should be redeemed? If the presence of God did not illighten darkness,
and his life quicken death it selfe, David woulde never haue taken such hart vnto him, Though I shoulde walke through the valley of the shadowe of death, I woulde feare no evill, for thou art with mee,
and his life quicken death it self, David would never have taken such heart unto him, Though I should walk through the valley of the shadow of death, I would Fear no evil, for thou art with me,
Death is mine advantage. The Apostle taketh their persons vpon him and speaketh for them all, Therefore we faint not, because we know, that if our outward man perish,
Death is mine advantage. The Apostle Takes their Persons upon him and speaks for them all, Therefore we faint not, Because we know, that if our outward man perish,
but of glorie and immortalitie, hee desireth to bee dissolved, and to bee with Christ, and by his reioycing that hee hath, bee dyeth dayly, though not in the passion of his body,
but of glory and immortality, he Desires to be dissolved, and to be with christ, and by his rejoicing that he hath, bee Dies daily, though not in the passion of his body,
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For is this a life? where the house is but clay the breath a vapour or smoake, the body a body of death, our garment corruption, the moth and the worme our portion, that as the wombe of the earth bred vs,
For is this a life? where the house is but clay the breath a vapour or smoke, the body a body of death, our garment corruption, the moth and the worm our portion, that as the womb of the earth bred us,
The master of the shippe and his company, 1. worshippe and pray vnto false Gods, that is, builde the house of the spider for their refuge: 2. Because they are false, they haue them in ielousie,
The master of the ship and his company, 1. worship and pray unto false God's, that is, build the house of the spider for their refuge: 2. Because they Are false, they have them in jealousy,
and suspicion, call vpon thy God : 3. because in suspicion, they make question of their assistaunce, if so bee : 4. because question of better thinges to come, they are content to holde that which already they haue in possession,
and suspicion, call upon thy God: 3. Because in suspicion, they make question of their assistance, if so be: 4. Because question of better things to come, they Are content to hold that which already they have in possession,
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Because our faith is stedfast, and cannot deceiue vs, in the corruption of our bodies, vexation of our spirites, orbity of our vviues and children, casualty of goods, wracke of ships and liues, wee are not removed from our patience, we leaue it to the wisedome of God, to amend all our mishappes, we conclude with Ioab to Abishai, The Lorde doe that which is good in his eies;
Because our faith is steadfast, and cannot deceive us, in the corruption of our bodies, vexation of our spirits, orbity of our wives and children, casualty of goods, wrack of ships and lives, we Are not removed from our patience, we leave it to the Wisdom of God, to amend all our mishaps, we conclude with Ioab to Abishai, The Lord do that which is good in his eyes;
honour and dishonour, good reporte and evill reporte, in one sense are alike vnto vs: and though wee bee vnknowne, yet wee are knowne; though sorrowing, yet wee reioyce;
honour and dishonour, good report and evil report, in one sense Are alike unto us: and though we be unknown, yet we Are known; though sorrowing, yet we rejoice;
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of golde? nay of glory after your labours ended in the vineyard, meate & drinke at the table of the Lord, sight of his excellēt goodnes face to face, pleasures at his right hand,
of gold? nay of glory After your labours ended in the vineyard, meat & drink At the table of the Lord, sighed of his excellent Goodness face to face, pleasures At his right hand,
oh whē shall I come to appeare in the presence of our God? For what is a prison to a pallace, tents & boothes to an abiding citty, the region of death to the land of the living, the life of men to the life of angels, a bodie of humility to a body of glory, the valley of teares to that holy and heauenly mounte Sion whereon the lambe standeth, gathering his saints about him to the participation of those ioies which himselfe enioieth,
o when shall I come to appear in the presence of our God? For what is a prison to a palace, tents & booths to an abiding City, the region of death to the land of the living, the life of men to the life of Angels, a body of humility to a body of glory, the valley of tears to that holy and heavenly mount Sion whereon the lamb Stands, gathering his Saints about him to the participation of those Joys which himself Enjoyeth,
and by groning to testifie their pangs to others, to throw of their clothes, and to tosse from side to side in the bed, for mitigation of their paines;
and by groaning to testify their pangs to Others, to throw of their clothes, and to toss from side to side in the Bed, for mitigation of their pains;
so do these Marriners, sicke of the anger of God, as the other of a feuer, disquieted in al their affectiōs & fearing, as the other pant; praying, as the other groane;
so do these Mariners, sick of the anger of God, as the other of a fever, disquieted in all their affections & fearing, as the other pant; praying, as the other groan;
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in all which they finde no successe, till they enquire more narrowely into the cause of their miseries, and therefore they betake themselues to a new devise of casting lottes. For when there is no other remedie in all their fore passed meanes, they begin to suspect some higher point of sacrilege against the maiestie of the godhead, vvhich cannot be expiated & purged by their goods alone,
in all which they find no success, till they inquire more narrowly into the cause of their misery's, and Therefore they betake themselves to a new devise of casting lots. For when there is no other remedy in all their before passed means, they begin to suspect Some higher point of sacrilege against the majesty of the godhead, which cannot be expiated & purged by their goods alone,
Wherein you haue another principle of nature to consider of, that sinnes are the causes of our calamities, in that the tempest heere raised, is imputed to the vvickednesse of some in the shippe, not to bee quieted and stilled againe,
Wherein you have Another principle of nature to Consider of, that Sins Are the Causes of our calamities, in that the tempest Here raised, is imputed to the wickedness of Some in the ship, not to be quieted and stilled again,
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whereas nature it selfe, lying more close to a man, than the marrow to his bones, informeth the hartes of these marriners, that the mother and original of al their woe, is some notorious wickednes.
whereas nature it self, lying more close to a man, than the marrow to his bones, Informeth the hearts of these Mariners, that the mother and original of all their woe, is Some notorious wickedness.
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because he esteemeth the Gods either to bee foolish, or vnrighteous. The verse now in hād, openeth their meanes vsed for the detection of the transgressour,
Because he esteems the God's either to be foolish, or unrighteous. The verse now in hand, Openeth their means used for the detection of the transgressor,
In the consultation, by occasion of the phrase, Every one to his fellow, I obserue the vnity & consent that was amongst them ▪ for they proceed to their busines, as the tribes of Israel brought David to Hebrō, with a single hart, with a perfite hart, with one hart ;
In the consultation, by occasion of the phrase, Every one to his fellow, I observe the unity & consent that was among them ▪ for they proceed to their business, as the tribes of Israel brought David to Hebrō, with a single heart, with a perfect heart, with one heart;
but with such coniunction of souls, as if they grew togither vpon one stocke, they cōsult, resolue, execute the best means to help thēselues. One cōmon cause, one cōmō fear (which for the most part is the master of disorder & disturbance) hath so cōcorporated & linked these men togither,
but with such conjunction of Souls, as if they grew together upon one stock, they consult, resolve, execute the best means to help themselves. One Common cause, one Common Fear (which for the most part is the master of disorder & disturbance) hath so concorporated & linked these men together,
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so they applied & fitted invention to invention, opinion to opinion, verdite to verdite, as if the blssing of God, Ezec. 37. had lighted vpon thē, the wood of Iudah, & the wood of Ioseph shalbe ioyned in one tree,
so they applied & fitted invention to invention, opinion to opinion, verdite to verdite, as if the blssing of God, Ezekiel 37. had lighted upon them, the wood of Iudah, & the wood of Ioseph shall joined in one tree,
also thy women, & thy faire children are mine, &c. though our land, our substance, our sons & daughters, our crowne & kingdome, were to be forfaited, alienated, passed vnto strangers;
also thy women, & thy fair children Are mine, etc. though our land, our substance, our Sons & daughters, our crown & Kingdom, were to be forfeited, alienated, passed unto Strangers;
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how do we consult? Vir ad amicum suū ? or vir ad collegā ? A man with his friend or companion? with mutuall aspect in our faces? or mutual assent in our harts? Not so;
how do we consult? Vir ad Amicum suū? or vir ad collegā? A man with his friend or Companion? with mutual aspect in our faces? or mutual assent in our hearts? Not so;
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& dissolve brotherhood, a man with his rivall, evil-willer, enemy, one iealous & suspicious of the other, one seeking the peace of the land, another wishing in his hart that it might be overrun.
& dissolve brotherhood, a man with his rival, evil-willer, enemy, one jealous & suspicious of the other, one seeking the peace of the land, Another wishing in his heart that it might be overrun.
Our Saviour, you know, giveth the rule in the gospell, & the devils keepe it, as the surest principle and maxime in their policie, not to sever their forces.
Our Saviour, you know, gives the Rule in the gospel, & the Devils keep it, as the Surest principle and maxim in their policy, not to sever their forces.
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& one provoking the other, yet when Alexander the great came vpon them, the equality of the danger, wherin they were ioined, ioined also their harts and forces togither.
& one provoking the other, yet when Alexander the great Come upon them, the equality of the danger, wherein they were joined, joined also their hearts and forces together.
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For howsoever they discontent thēselues vvith the government which God hath apointed, & cry with the children of Israel, Giue vs a king, Giue vs a king ;
For howsoever they discontent themselves with the government which God hath appointed, & cry with the children of Israel, Give us a King, Give us a King;
& not Samuel, nor all the Samuels in the vvorlde, can disswade them vvith the tyranny which the king shall practise vpon them, their wiues and children, vineyards, fieldes, servantes, asses, sheepe,
& not Samuel, nor all the Samuels in the world, can dissuade them with the tyranny which the King shall practise upon them, their wives and children, vineyards, fields, Servants, asses, sheep,
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But God, the disposer of all things, having his fugitiue Prophet in chase, putteth it into the harts of the marriners, 1. that there is some man whose iniquity hath brought their liues in question, 2. that there must bee some meanes for his deprehension.
But God, the disposer of all things, having his fugitive Prophet in chase, putteth it into the hearts of the Mariners, 1. that there is Some man whose iniquity hath brought their lives in question, 2. that there must be Some means for his deprehension.
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Children must bee deceaved by dice and blanckes, men by othes: therefore they put it to lottes, as indifferent vmpires and arbitratours for all partes;
Children must be deceived by dice and blanks, men by Oaths: Therefore they put it to lots, as indifferent umpires and arbitrators for all parts;
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The Greekes at the siege of Troye, cast lottes who should •ight with Hector, and the lotte fell vpon Aiax, as appeareth by a part of his own oration vnto them.
The Greeks At the siege of Troy, cast lots who should •ight with Hector, and the lot fell upon Ajax, as appears by a part of his own oration unto them.
or els festawes & cuts, wherein they observed, who drew the greater, who the lesser; or they threw dice & hucklebones, wherin he that threw most, was victorer;
or Else festawes & cuts, wherein they observed, who drew the greater, who the lesser; or they threw dice & hucklebones, wherein he that threw most, was victorer;
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The Hebrewes write, that when the land of Canaan was devided amongst the children of Israell, they had 12. skroles of paper, signed with the names of 12. tribes,
The Hebrews writ, that when the land of Canaan was divided among the children of Israel, they had 12. skroles of paper, signed with the names of 12. tribes,
Touching the kinds, most of the Schoolemen, Summistes, and other Divines doe thus number them; that eyther they are of consultation, vvherein they enquire of somewhat that must be donne;
Touching the Kinds, most of the Schoolmen, Summistes, and other Divines do thus number them; that either they Are of consultation, wherein they inquire of somewhat that must be done;
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or of division, wherin the question is, what shalbe shared to every man; or of divination, and prediction, wherein they are curious to search out future accidentes.
or of division, wherein the question is, what shall shared to every man; or of divination, and prediction, wherein they Are curious to search out future accidents.
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affirming moreover, that in such doubts, God is able to iudge better then men, whether it be his pleasure, to call the better able vnto their martyrdome, and to spare the weaker;
affirming moreover, that in such doubts, God is able to judge better then men, whither it be his pleasure, to call the better able unto their martyrdom, and to spare the Weaker;
or to enable these weaker, for the endurance of troubles, and to withdravve them from this life, vvho cannot by their liues bee so profitable to the Church of God, as the others.
or to enable these Weaker, for the endurance of Troubles, and to withdraw them from this life, who cannot by their lives be so profitable to the Church of God, as the Others.
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As in creation of magistrates, in contracting mariages, in vndertaking provinces and lieutenantships, in leading colonies, that is, new inhabitants to replenish forreine partes; in entring vpon inheritances;
As in creation of Magistrates, in contracting marriages, in undertaking Provinces and lieutenantships, in leading colonies, that is, new inhabitants to replenish foreign parts; in entering upon inheritances;
and if in a suite of lawe it cannot bee agreed vpon betweene the parties contending, who the plaintife, vvho the defendant is, both seeking for iudgement;
and if in a suit of law it cannot be agreed upon between the parties contending, who the plaintiff, who the defendant is, both seeking for judgement;
But to bridle our licentiousnes herein, who must liue by lawes, not by examples, and ought not to turne particular factes into generall practises, it shall not be amisse, (as God set markes about the mount,) to propose a few conditions carefully to be observed.
But to bridle our licentiousness herein, who must live by laws, not by Examples, and ought not to turn particular facts into general practises, it shall not be amiss, (as God Set marks about the mount,) to propose a few conditions carefully to be observed.
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all other lawfull meanes first assaied, and the wisedome of man vnable to proceede, vnles a more excellent wisedome from heauen, helpe the defect of it.
all other lawful means First assayed, and the Wisdom of man unable to proceed, unless a more excellent Wisdom from heaven, help the defect of it.
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If any thinke that in a time of necessitie (els not) the minde of God must be knowne by lots, according to the example of the Apostles, let them remember that the Apostles medled not therewith,
If any think that in a time of necessity (Else not) the mind of God must be known by lots, according to the Exampl of the Apostles, let them Remember that the Apostles meddled not therewith,
nor to any other the like spirituall cause, vvhich savoureth of mere idolatry, but onely vnto him, of whome Salomon testifyeth, The lot is cast into the lappe, but the whole disposition thereof is of the Lorde.
nor to any other the like spiritual cause, which savoureth of mere idolatry, but only unto him, of whom Solomon Testifieth, The lot is cast into the lap, but the Whole disposition thereof is of the Lord.
wherin they intolerably offende, that for euery trifle stollen from them, or casually gone, are stronglie conceited, by reciting the verse of the Psalme, when thou saweth a theefe, thou rannest with him, and vsing an hollow key,
wherein they intolerably offend, that for every trifle stolen from them, or casually gone, Are strongly conceited, by reciting the verse of the Psalm, when thou saweth a thief, thou rannest with him, and using an hollow key,
Doubtlesse the divell, whome they gratifie in this sorcery, who also produced scriptures, and the names of Saintes to as good purpose as they doe, hath sifted these men to the bran,
Doubtless the Devil, whom they gratify in this sorcery, who also produced Scriptures, and the names of Saints to as good purpose as they do, hath sifted these men to the bran,
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Augustins iudgement (mee seemeth) is over favourable vnto them, vvho though hee rather wished they shoulde take their lottes from the leaues of the gospell,
Augustins judgement (me seems) is over favourable unto them, who though he rather wished they should take their lots from the leaves of the gospel,
then runne to enquire of divelles, yet he misliked that custome, that the oracles of God should bee converted to secular affaires, and the vanities of this life.
then run to inquire of divelles, yet he misliked that custom, that the oracles of God should be converted to secular affairs, and the vanities of this life.
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We may iustly controle them from the same Psalme, What hast thou to doe, to take my covenant within thy mouth, seeing thou hatest to be directed by it? thou givest thy minde to evill,
We may justly control them from the same Psalm, What hast thou to do, to take my Covenant within thy Mouth, seeing thou Hatest to be directed by it? thou givest thy mind to evil,
for hee is the theefe whome e•ther they in their iealousie thinke vpon, or the devill and father of lies in his malignitie offereth vnto them. 5. The endes of our lottes must be respected:
for he is the thief whom e•ther they in their jealousy think upon, or the Devil and father of lies in his malignity Offereth unto them. 5. The ends of our lots must be respected:
the honour of God, as the moderatour of all such ambiguities; the furnishing of his Church, if two or more be fit, with the fitter; the preserving of iustice;
the honour of God, as the moderator of all such ambiguities; the furnishing of his Church, if two or more be fit, with the fitter; the preserving of Justice;
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the avoydance of greater mischiefes, otherwise in the reason of man vnevitable, as envies, suspicions, tumultes, factions, seditions, arising vvithout such competent and equall iudges.
the avoidance of greater mischiefs, otherwise in the reason of man unevitable, as envies, suspicions, tumults, factions, seditions, arising without such competent and equal judges.
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least wee procure at least the reproofe that Ananias bare, Howe hath Sathan filled your heartes, that you shoulde lie vnto the holy Ghost? You haue not lied vnto men, but vnto God:
lest we procure At least the reproof that Ananias bore, How hath Sathan filled your hearts, that you should lie unto the holy Ghost? You have not lied unto men, but unto God:
Therefore the facte of Temon the Priest recorded by Pausanias, can never be pardoned amongst religious eares, who in a controversie for lande betweene Cresphon,
Therefore the fact of Temon the Priest recorded by Pausanias, can never be pardoned among religious ears, who in a controversy for land between Cresphon,
and then there is little question, but as in nature they are thinges indifferent, so being bettered by such conditions, they may rightfully be borne with.
and then there is little question, but as in nature they Are things indifferent, so being bettered by such conditions, they may rightfully be born with.
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Yet amongst sober and discreete companions, who vse them to no bad end, and neither are so grosse on the one side to make fortune their goddesse, in assigning good or evill lucke vnto hir,
Yet among Sobrium and discreet Sodales, who use them to no bad end, and neither Are so gross on the one side to make fortune their goddess, in assigning good or evil luck unto his,
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nor so sawcy on the other, to call the maiesty of God frō heavē to determine their doubtes, (for they looke not so high in such frivolous & gamesome quarrelles,
nor so saucy on the other, to call the majesty of God from heaven to determine their doubts, (for they look not so high in such frivolous & gamesome quarrels,
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but as they carelesly vndertake them, so they further them as lightly, and as merily end them, vvith no other purpose of heart, saue onely to passe the time,
but as they carelessly undertake them, so they further them as lightly, and as merrily end them, with no other purpose of heart, save only to pass the time,
yet not so ill as the most do, to exercise wit, to cherish society, to refresh the mind for a space frō serious occupations) I thinke it, vnder correction, no great offence.
yet not so ill as the most do, to exercise wit, to cherish society, to refresh the mind for a Molle from serious occupations) I think it, under correction, no great offence.
those studied fraudes, & fallacies, I meane, which the world vseth in packing of cardes, shifting and helping of dice (they te•rme it) to the hurting of others estate, and their owne consciences.
those studied frauds, & fallacies, I mean, which the world uses in packing of cards, shifting and helping of dice (they te•rme it) to the hurting of Others estate, and their own Consciences.
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The last thing that I mislike in them, is that, that Alexander the greate, both blamed and amerced in his friends ▪ that when they plaied at dice, they played not but riotously wasted and consumed their whole ability.
The last thing that I mislike in them, is that, that Alexander the great, both blamed and amerced in his Friends ▪ that when they played At dice, they played not but riotously wasted and consumed their Whole ability.
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swearinge, forswearinge, banninge, defying, hart-burning, fighting, spilling of bloud, vnsupportable sorrovves of hart, cursed desperation, weedes able to disgrace the lawfullest recreation wheresoever they are found,
swearing, forswearing, banning, defying, heartburning, fighting, spilling of blood, unsupportable sorrows of heart, cursed desperation, weeds able to disgrace the lawfullest recreation wheresoever they Are found,
and asking how the birdes fared, to take his good speede there hence, vpon knowledge given him that they would not come out of their coope to feede, hee answered so irreligiouslye as it was taken, Beholde, they will no• eate, let them drinke,
and asking how the Birds fared, to take his good speed there hence, upon knowledge given him that they would not come out of their coop to feed, he answered so irreligiously as it was taken, Behold, they will no• eat, let them drink,
or a scholler his bookes, because a ratte had eaten the leaues thereof in our times, who would not laugh at their folly? This was their misery and seruility, who went from the living to the dead, from the mouth of the Lorde, to the mouthes of enchanters, birdes, beasts, devilles, from the lawe and the testimony to those lawles, curious, idolatrous, pernicious, magicall devises.
or a scholar his books, Because a rat had eaten the leaves thereof in our times, who would not laugh At their folly? This was their misery and servility, who went from the living to the dead, from the Mouth of the Lord, to the mouths of enchanter's, Birds, beasts, Devils, from the law and the testimony to those lawless, curious, idolatrous, pernicious, magical devises.
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Wherein what reason can be given of applying holy writte to vnholy actions, of vttering vnsignificant words which carry no sense, of drawing vnproportionate figures, of tying to folish and vnnecessary conditions,
Wherein what reason can be given of applying holy written to unholy actions, of uttering unsignificant words which carry no sense, of drawing unproportionate figures, of tying to foolish and unnecessary conditions,
what then? doest thou not know the power of Sathan, that he transformeth himselfe into an Angell of lighte, worketh by strong delusions, lyinge wonders, that,
what then? dost thou not know the power of Sathan, that he Transformeth himself into an Angel of Light, works by strong delusions, lying wonders, that,
It is the deserved iudgement of God vpon those that haue recourse to these vnlawfull helpes (vvherein though they vnderstand not themselues sometimes, what they write or speake, the Devill vnderstandeth well enough) to leaue them to the God of this worlde, the prince of darkenesse, who ruleth in the children of disobedience, because they flie from the revealed will of God, to prestigiatorie and fraudulent impieties.
It is the deserved judgement of God upon those that have recourse to these unlawful helps (wherein though they understand not themselves sometime, what they write or speak, the devil understandeth well enough) to leave them to the God of this world, the Prince of darkness, who Ruleth in the children of disobedience, Because they fly from the revealed will of God, to prestigiatory and fraudulent impieties.
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The Lord demaundeth in the 1. of Kinges, who shall entice, that is, perswade & deceaue Ahab, that hee maie goe and fal at Ramoth in Gilead? one saide thus, an other thus:
The Lord demandeth in the 1. of Kings, who shall entice, that is, persuade & deceive Ahab, that he may go and fall At Ramoth in Gilead? one said thus, an other thus:
So is the nature of man wedded to it selfe, leauing her eies at home in a boxe, in discerning her own infirmities, but in the faultes of others, as quicke sighted as eagles.
So is the nature of man wedded to it self, leaving her eyes At home in a box, in discerning her own infirmities, but in the Faults of Others, as quick sighted as Eagles.
Then every eie hath a double ball to see with, and they stand without the head (vvhich is the worst kinde of eie) neerer to other men then to themselues.
Then every eye hath a double ball to see with, and they stand without the head (which is the worst kind of eye) nearer to other men then to themselves.
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yet did not the others know so much, and therefore had litle reason to thinke, that there was not matter enough eche man in himselfe to deserue the punishment.
yet did not the Others know so much, and Therefore had little reason to think, that there was not matter enough eke man in himself to deserve the punishment.
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and all Israell on the other, to finde out the man who, contrarie to their vowe, had eaten any thinge before night, he saith not vnto God, declare the offender, which he shoulde haue done;
and all Israel on the other, to find out the man who, contrary to their Voelli, had eaten any thing before night, he Says not unto God, declare the offender, which he should have done;
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How did the frendes of Iob breake a bruised reede, and adde affliction to the afflicted, making their whole conference with him an invectiue against his wickednesse,
How did the Friends of Job break a Bruised reed, and add affliction to the afflicted, making their Whole conference with him an invective against his wickedness,
and conveying in vvithall a secret apologie & purgation of their owne iustice? It appeareth by our Saviours aunswere, in the gospell of Luke, that there vvere some amongst the people, vvhich supposed those Galilaeans, whose bloud Pilate had mingled with their sacrifices, greater sinners then the rest;
and conveying in withal a secret apology & purgation of their own Justice? It appears by our Saviors answer, in the gospel of Luke, that there were Some among the people, which supposed those Galilaeans, whose blood Pilate had mingled with their Sacrifices, greater Sinners then the rest;
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When the Barbarians of Malta sawe the viper hanging vpon Pauls hande, they inferred presently, (men more viperous and pestilent themselues) this man surely is a murtherer, vvhome, though hee hath escaped the sea,
When the Barbarians of Malta saw the viper hanging upon Paul's hand, they inferred presently, (men more viperous and pestilent themselves) this man surely is a murderer, whom, though he hath escaped the sea,
for shee is a sinner : (when the woman with a boxe of spike-nard annointed his feete.) Such doctrine preached the Pharisee that went into the temple to iustifie himselfe, (a lying prophet against his owne soule,) I thanke God I am not as other men, nor as this Publicane. Hee spake like Caiaphas, truer then hee was avvare of:
for she is a sinner: (when the woman with a box of spikenard anointed his feet.) Such Doctrine preached the Pharisee that went into the temple to justify himself, (a lying Prophet against his own soul,) I thank God I am not as other men, nor as this Publican. He spoke like Caiaphas, truer then he was aware of:
Thus Diogenes treadeth downe the pride of Plato, but vvith greater pride; and the Pharisee reproveth the sinne of a Publicane, but vvith greater sinne. Mala mens, malus animus ;
Thus Diogenes treadeth down the pride of Plato, but with greater pride; and the Pharisee Reproveth the sin of a Publican, but with greater sin. Mala Mens, malus animus;
An evill minde in it selfe is an evill minde towardes all others. You see the disease of mankinde, vvorthy to bee searched and seared vvith severe reprehension,
an evil mind in it self is an evil mind towards all Others. You see the disease of mankind, worthy to be searched and seared with severe reprehension,
how strange wee are to our owne, how domesticall and inwarde to other mens offences; how blinde in our selues, how censorius and lynce-eied against our brethren;
how strange we Are to our own, how domestical and inward to other men's offences; how blind in our selves, how censorius and lynce-eyed against our brothers;
how willing to smooth our owne pates with the balme of assentation & selfe-pleasing, how loth to acknowledge that which we brought from the wombe, I am a sinfull man ;
how willing to smooth our own pates with the balm of assentation & self-pleasing, how loath to acknowledge that which we brought from the womb, I am a sinful man;
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Who art thou that iudgest another mans servant? he standeth or falleth vnto his owne master (not vnto thee,) yea contrary to thy thought & will, hee shalbe established, for God is able to make him stande.
Who art thou that Judges Another men servant? he Stands or falls unto his own master (not unto thee,) yea contrary to thy Thought & will, he shall established, for God is able to make him stand.
Wee shall all appeare before the iudgement seate of Christ ▪ Iudge nothing therefore before the time, vntill the Lorde come, vvho vvill lighten things that are hid in darknes,
we shall all appear before the judgement seat of christ ▪ Judge nothing Therefore before the time, until the Lord come, who will lighten things that Are hid in darkness,
First then, because he is another, 2. because he serveth his own Lord, 3. because he is thy brother, 4. because the law-giver hath power of life & death in his handes,
First then, Because he is Another, 2. Because he serves his own Lord, 3. Because he is thy brother, 4. Because the lawgiver hath power of life & death in his hands,
Call thy soule to daily account of thine own misdeeds, Thus did Sextius, when the day was ended and the night come, wherein he should take his rest, he woulde aske his minde, vvhat evill hast thou healed this day? what vice hast thou stood against? in what part art thou bettered? Say not,
Call thy soul to daily account of thine own misdeeds, Thus did Sextius, when the day was ended and the night come, wherein he should take his rest, he would ask his mind, what evil haste thou healed this day? what vice hast thou stood against? in what part art thou bettered? Say not,
but, Domine, quis ego sum ? Lord, who am I, that thou shouldest regarde mee with such favour? Domine, miserere mei peccatoris, O Lord, be mercifull vnto me a sinner.
but, Domine, quis ego sum? Lord, who am I, that thou Shouldst regard me with such favour? Domine, Miserere mei Sinners, Oh Lord, be merciful unto me a sinner.
Otherwise thy dissembled sinnes which thou hordest vp vvithin thy bones, and arte afraide to set before thine eies, shall be written in the brow of thy face, brought to light,
Otherwise thy dissembled Sins which thou hordest up within thy bones, and art afraid to Set before thine eyes, shall be written in the brow of thy face, brought to Light,
In a matter merely casuall, for ought the wisedome of man can iudge, (as Tullie sometimes said to a man who spake rashly and vnadvisedly, Hoc non est considerare, sed quasi sortiri quid loquare, this is not to speake with discretion,
In a matter merely casual, for ought the Wisdom of man can judge, (as Tullie sometime said to a man who spoke rashly and unadvisedly, Hoc non est considerare, sed quasi sortiri quid loquare, this is not to speak with discretion,
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the choice of the whole bunch lying before him, & his own hands, his carvers & ministers in the action, each man faining that hope to him selfe for his evasion, which the son of Sirach mentioneth: In populo magno non agnoscar;
the choice of the Whole bunch lying before him, & his own hands, his carvers & Ministers in the actium, each man feigning that hope to him self for his evasion, which the son of Sirach mentioneth: In populo magno non agnoscar;
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The strong perswasion that these men had, that their lot would not erre in the verdit thereof, giveth a singular testimony & approbation to the providence of the godheade,
The strong persuasion that these men had, that their lot would not err in the verdict thereof, gives a singular testimony & approbation to the providence of the godhead,
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as being an vniversall, imperiall art, which all the affaires in the worlde are subiect vnto, that in the greatest & smallest thinges, in matters of both choice & chance,
as being an universal, imperial art, which all the affairs in the world Are Subject unto, that in the greatest & Smallest things, in matters of both choice & chance,
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as they seeme to vs, the wisdome & knowledge of God is at hand to manage them, according to the Apostles speech, Ephe. 1. He worketh all things after the counsell & purpose of his will :
as they seem to us, the Wisdom & knowledge of God is At hand to manage them, according to the Apostles speech, Ephes 1. He works all things After the counsel & purpose of his will:
The Peripatetickes, an other sect & colledge of philosophers, housed that providence aboue the moone, and thought it had no descent beneath the circle thereof, to intend inferiour businesses.
The Peripatetics, an other sect & college of Philosophers, housed that providence above the moon, and Thought it had no descent beneath the circle thereof, to intend inferior businesses.
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What doe the Epicures in Iob say lesse, (Eliphas at least in their names?) How shoulde God know? can he iudge through the darke cloudes? the cloudes hide him that he cannot see,
What do the Epicureans in Job say less, (Eliphaz At least in their names?) How should God know? can he judge through the dark Clouds? the Clouds hide him that he cannot see,
the calving of hindes, the feeding of •ong Lions and ravens, the f•lling of sparrowes to the grounde, cloathing of lillies, and grasse of the fielde, numbring of haires, and (to returne to that from which I first digressed) the successe of lottes.
the calving of hinds, the feeding of •ong Lions and Ravens, the f•lling of sparrows to the ground, clothing of lilies, and grass of the field, numbering of hairs, and (to return to that from which I First digressed) the success of lots.
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I cannot conceiue how the land of Canaan coulde bee devided, as it was, betweene many and few, (for so was the order by God set, that many shoulde haue the more,
I cannot conceive how the land of Canaan could be divided, as it was, between many and few, (for so was the order by God Set, that many should have the more,
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& few the lesser inheritance ) vnlesse the hand of the Lord had beene in the lap to reach vnto every tribe & familie, what was convenient & proportionate:
& few the lesser inheritance) unless the hand of the Lord had been in the lap to reach unto every tribe & family, what was convenient & proportionate:
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In the booke of Esther, the day and the moneth were by lot appointed, when all the people of the Iewes, olde and young, women and children, within the citty of Shusan,
In the book of Esther, the day and the Monn were by lot appointed, when all the people of the Iewes, old and young, women and children, within the City of Susan,
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and keepeth a perfite kalender of all times & seasons, had so inverted the course of thinges for his chosens sake, that the moneth & day before prefined, became most dismal to those that intended mischiefe.
and Keepeth a perfect calendar of all times & seasons, had so inverted the course of things for his chosens sake, that the Monn & day before prefined, became most dismal to those that intended mischief.
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because one in the cōpany hath transgressed? For though I condemned their arrogancy before, in that, not knowing who the offender was, they wiped their mouthes (each man in the ship) with the harlot in the Proverbs,
Because one in the company hath transgressed? For though I condemned their arrogance before, in that, not knowing who the offender was, they wiped their mouths (each man in the ship) with the harlot in the Proverbs,
and set as it were his marke vpon the trouble & plague of the whole ship, they had some reason to thinke, that it was not a righteous parte to lay the faults of the guilty vpon the harmelesse & innocent.
and Set as it were his mark upon the trouble & plague of the Whole ship, they had Some reason to think, that it was not a righteous part to lay the Faults of the guilty upon the harmless & innocent.
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This was the cause that they complained of old, that the whole fleete of the Argiues was overthrowne, Vnius ob noxam & furias Aiacis Oilei, for one mans offence.
This was the cause that they complained of old, that the Whole fleet of the Argives was overthrown, Unius ob noxam & furias Aiacis Oilei, for one men offence.
Nay they were not content there to rest, but they charged the iustice of God with an accusation of more vveight, Plerun { que } nocen•es Praeterit, examinat { que } indignos, in { que } nocentes, as though oftentimes hee freed the nocent,
Nay they were not content there to rest, but they charged the Justice of God with an accusation of more weight, Plerun { que } nocen•es Preterit, examinat { que } indignos, in { que } nocentes, as though oftentimes he freed the nocent,
and thus hee scornefully matched it, as if a physitian, for the grandfathers or fathers disease, shoulde minister physicke to their sonnes or nephewes.
and thus he scornfully matched it, as if a Physician, for the grandfathers or Father's disease, should minister physic to their Sons or nephews.
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& wilte thou bee wroth with all the congregation ? In the first of Chronicles, when for the offence of David in numbring his people, the plague fell vpon them,
& wilt thou be wroth with all the congregation? In the First of Chronicles, when for the offence of David in numbering his people, the plague fell upon them,
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& slew seventy thousand of them, the king with the elders fell downe, & cried vnto the Lord, Is it not I, that commanded to number the people? It is even I that haue sinned and committed this evill:
& slew seventy thousand of them, the King with the Elders fell down, & cried unto the Lord, Is it not I, that commanded to number the people? It is even I that have sinned and committed this evil:
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I answere this hainous crimination & grievance against the righteousnes of God, in few words, frō the authorities of Ezechiel, & Ieremy, before alleaged:
I answer this heinous crimination & grievance against the righteousness of God, in few words, from the authorities of Ezechiel, & Ieremy, before alleged:
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O yee house of Israel, is not my way equal? or are not your waies vnequall? If it vvere a truth which the poet sang to his friend, Delicta maiorum immeritus lues, Romane.
O ye house of Israel, is not my Way equal? or Are not your ways unequal? If it were a truth which the poet sang to his friend, Delicta Maiorum immeritus lues, Roman.
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I can wash mine handes in innocency, & say with a cleare conscience, I haue not sinned? But if this be the case of vs all, that there is not a soule in the whole cluster of mankind, that hath not offended,
I can wash mine hands in innocency, & say with a clear conscience, I have not sinned? But if this be the case of us all, that there is not a soul in the Whole cluster of mankind, that hath not offended,
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though not as principal touching the fact presently enquired of, as Achan in taking the accursed thing, Corah in rebelling, David in numbring the people,
though not as principal touching the fact presently inquired of, as achan in taking the accursed thing, Corah in rebelling, David in numbering the people,
though hee hath not thrust it forth to wounde vs, & man hath malice, though he hath not outwardly shewed it;) it may be, some sins to come, which God foreseeth,
though he hath not thrust it forth to wound us, & man hath malice, though he hath not outwardly showed it;) it may be, Some Sins to come, which God Foreseeth,
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shall we stand in argument with God, as man would plead with man, & charge the iudge of the quicke & dead with iniurious exactions, I haue paide the thinges that I neuer tooke, I haue borne the price of sinne which I neuer committed? You heare the ground of mine answere.
shall we stand in argument with God, as man would plead with man, & charge the judge of the quick & dead with injurious exactions, I have paid the things that I never took, I have born the price of sin which I never committed? You hear the ground of mine answer.
and crying to their Gods for succor, answered not without some iest in that earnest, hold your peace, least the Gods hap to heare that you passe this way:
and crying to their God's for succour, answered not without Some jest in that earnest, hold your peace, lest the God's hap to hear that you pass this Way:
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Besides, it cānot be denied, but those things which we seyer & part in our conceits, by reason that distance of time & place hath sundred thē, some being done of old, some of late, some in one quarter of the world, some in an other;
Beside, it cannot be denied, but those things which we seyer & part in our conceits, by reason that distance of time & place hath sundered them, Some being done of old, Some of late, Some in one quarter of the world, Some in an other;
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shal not thine olde age rue it? art thou not one & the sāe person both in thy yonger & older years? in the waxing & in the waning of thy daies? shall the difference and change of times exempt thee frō the gout, dropsie,
shall not thine old age rue it? art thou not one & the sane person both in thy younger & older Years? in the waxing & in the waning of thy days? shall the difference and change of times exempt thee from the gout, dropsy,
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and thy selfe, Et natinatorum, & qui nascentur ab illis, thy childrens children, & nephews to come, you are all but one house, (Aeacidae frō Aeacus) springing frō one roote, the head of the family, in his sight & account, who esteemeth a 1000. generations but as one day.
and thy self, Et natinatorum, & qui nascentur ab illis, thy Children's children, & nephews to come, you Are all but one house, (Aeacidae from Aeacus) springing from one root, the head of the family, in his sighed & account, who esteems a 1000. generations but as one day.
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as in a matter of felonie, the hand only hath taken and borne away, but the feete are clapt in iron, the belly pinched with penury, the bones lie hard,
as in a matter of felony, the hand only hath taken and born away, but the feet Are clapped in iron, the belly pinched with penury, the bones lie hard,
What iniury is done therein? is it more then one citie? & is not that citizen a member of their body? Is not Socrates one and the same man at the head,
What injury is done therein? is it more then one City? & is not that citizen a member of their body? Is not Socrates one and the same man At the head,
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because they were idolatrous, & what other corruptions they had, the Lord knoweth: 2. they were all but one body, vnder the same discipline and government, tied togither by orders & lawes for sea,
Because they were idolatrous, & what other corruptions they had, the Lord Knoweth: 2. they were all but one body, under the same discipline and government, tied together by order & laws for sea,
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as by iointes, by reason they had entertained, and consorted themselues with disobedient Ionas. Other causes there may be secret vnto God, which I dare not search out.
as by Joints, by reason they had entertained, and consorted themselves with disobedient Ionas. Other Causes there may be secret unto God, which I Dare not search out.
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a plague beginneth in Frāce, taketh shipping at Newhavē, lādeth in Englād with Englishmen, harboureth it selfe in Londō, & never departeth therehence againe.
a plague begins in Frāce, Takes shipping At Newhavē, landeth in Englād with Englishmen, harboureth it self in Londō, & never departeth therehence again.
For there are 4. kinds of mē which by 4. kinds of means come to heavē: 1. some buy it at a price, which bestow al their tēporal goods for the better cōpassing therof: 2. sōe catch it by violēce, they forsake fathers, mothers, land, living, life, al that they haue, for that kingdomes sake:
For there Are 4. Kinds of men which by 4. Kinds of means come to heaven: 1. Some buy it At a price, which bestow all their temporal goods for the better compassing thereof: 2. soon catch it by violence, they forsake Father's, mother's, land, living, life, all that they have, for that kingdoms sake:
& buried in light that may not be approached vnto, this I am sure of, that the challēge of the Apostle shal stand like a wal of brasse against al the obiectiōs in the world, Nūquid iniquitas apud Deū? Is there any vnrighteousnes with God? And so farre was it of, that these marriners receiued losse by their losse, that it vvas their occasion to bring them to the knowledge and feare of the true God,
& buried in Light that may not be approached unto, this I am sure of, that the challenge of the Apostle shall stand like a wall of brass against all the objections in the world, Nūquid iniquitas apud Deū? Is there any unrighteousness with God? And so Far was it of, that these Mariners received loss by their loss, that it was their occasion to bring them to the knowledge and Fear of the true God,
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Then saide they vnto him, tell vs for whose cause this evill is vpon vs, &c. Having presumed that the lots could not lie, being governed and guided by the wisdōe of God, they gather thēselues togither like bees,
Then said they unto him, tell us for whose cause this evil is upon us, etc. Having presumed that the lots could not lie, being governed and guided by the wisdone of God, they gather themselves together like Bees,
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& therfore one asked, vnde venis? whēce cōmest thou ? another, quae terra tua? what is thy coūtry ? a third, ex quo populo? of what people art thou ? when his people, coūtry,
& Therefore one asked, vnde venis? whence Comest thou? Another, Quae terra tua? what is thy country? a third, ex quo populo? of what people art thou? when his people, country,
And certainely I cannot blame them, if in such peril of their liues, when the first borne of death, the next & immediatest death to sight, was vpō thē, they al make an head,
And Certainly I cannot blame them, if in such peril of their lives, when the First born of death, the next & immediatest death to sighed, was upon them, they all make an head,
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When Achan was brought to the valley of Achor to be executed, he, his sons, daughters, asses, sheepe, the silver, garment, wedge of golde, his tent, all that hee had, there produced, it is said, that all Israell threw stones at him,
When achan was brought to the valley of Achor to be executed, he, his Sons, daughters, asses, sheep, the silver, garment, wedge of gold, his tent, all that he had, there produced, it is said, that all Israel threw stones At him,
for the pursuite and extirpation of those persons, togither vvith their confederates and, as I remember, their families, who by trecherous machination shoulde violate the life and crowne of our gracious Soveraigne.
for the pursuit and extirpation of those Persons, together with their confederates and, as I Remember, their families, who by treacherous machination should violate the life and crown of our gracious Sovereign.
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Was it not grounded vpon this presumption, that the authours of common calamities, and subverters of states, can never bee persecuted with too much violence? Traitours executed at Tyborne, of late, were sent, I say not to their graues,
Was it not grounded upon this presumption, that the Authors of Common calamities, and subverters of states, can never be persecuted with too much violence? Traitors executed At Tyburn, of late, were sent, I say not to their graves,
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Ionas had beene detected by the suffrage of God himselfe, speakinge in the lotte, and doubtlesse by these men, helde and reputed the principall malefactour in the ship. The lotte fell vpon Ionas ;
Ionas had been detected by the suffrage of God himself, speaking in the lot, and doubtless by these men, held and reputed the principal Malefactor in the ship. The lot fell upon Ionas;
vvhat needeth more conuiction? how shoulde their eies nowe spare, or their handes longer forbeare him? mee thinketh, they should now cry out against him,
what needs more conviction? how should their eyes now spare, or their hands longer forbear him? me Thinketh, they should now cry out against him,
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as the men of Iobs tabernacle, vvho vvill giue vs his flesh to eate ? or as the Priests and false prophets against Ieremy, the iudgemente of death belongeth to this man:
as the men of Jobs tabernacle, who will give us his Flesh to eat? or as the Priests and false Prophets against Ieremy, the judgement of death belongeth to this man:
but in the extreamest perill of their liues, having no time to bethinke themselues, driven to take counsell vvithout counsell, as fensers in the sand, who defende themselues but as the blowe falleth out:
but in the Extremest peril of their lives, having no time to bethink themselves, driven to take counsel without counsel, as fencers in the sand, who defend themselves but as the blow falls out:
and by a most exquisite inquisition they proceede in iudgement, what is thy fact? thy trade? thy travell? thy countrey? thy people? Tullie affirmeth, that a kinde of iustice there is amongst robbers and pirates in deviding their booties, and mainteining their fraternities:
and by a most exquisite inquisition they proceed in judgement, what is thy fact? thy trade? thy travel? thy country? thy people? Tullie Affirmeth, that a kind of Justice there is among robbers and pirates in dividing their booties, and maintaining their fraternities:
such a iustice, as Ananias the high priest was a iudge, vvho sate to iudge Paul according to the lawe, and caused him to bee smitten contrarie to the lawe :
such a Justice, as Ananias the high priest was a judge, who sat to judge Paul according to the law, and caused him to be smitten contrary to the law:
for the bread of the poore man is his life, and hee that oppresseth the poore, eateth him like breade. Whether therefore it be in the life or in the living of man, the office of iustice is not to wade to the anckles,
for the bred of the poor man is his life, and he that Oppresses the poor, Eateth him like bread. Whither Therefore it be in the life or in the living of man, the office of Justice is not to wade to the ankles,
but vp to the chinne, to sound the bottome and depth of the cause, carefully to conferre all presumptions and inducements, prudently to deliberate, to enucleate all difficulties,
but up to the chin, to found the bottom and depth of the cause, carefully to confer all presumptions and inducements, prudently to deliberate, to enucleate all difficulties,
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and though the case bee daungerous, as this was, and greate preiudices against the examinate, yet by a curious indagation to haue the proofe of the fact clearely laide forth.
and though the case be dangerous, as this was, and great prejudices against the examinate, yet by a curious indagation to have the proof of the fact clearly laid forth.
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yet when the cry of Sodome and Gomorre was greate, (to leaue an example of iustice to the sons of men, ) I will now go downe ▪ (saith he) & see, whether they haue done altogither according to that crie;
yet when the cry of Sodom and Gomorrah was great, (to leave an Exampl of Justice to the Sons of men,) I will now go down ▪ (Says he) & see, whither they have done altogether according to that cry;
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In the first of these demaundes which is of the fact, (the other but coniectures tending to the proofe of it,) they are not content with the sentence of the lot,
In the First of these demands which is of the fact, (the other but Conjectures tending to the proof of it,) they Are not content with the sentence of the lot,
Now if any shall inferre herevpon, that, by the examples of Iosuah proceeding against Achan, the marriners against Ionas, the tr•all of life, landes, good name should be brought from the lawes of the country,
Now if any shall infer hereupon, that, by the Examples of Joshua proceeding against achan, the Mariners against Ionas, the tr•all of life, Lands, good name should be brought from the laws of the country,
besides the rule of Ierome vpon this place, Privilegia singulorum non faciunt legem communem, that the priviledges of singular men make not a common law;
beside the Rule of Jerome upon this place, Privilegia singulorum non faciunt legem communem, that the privileges of singular men make not a Common law;
and the generall rule in all examples, that none is further to be followed thē the lawe abetteth and maketh it good, otherwise they are to be admired rather then imitated;
and the general Rule in all Examples, that none is further to be followed them the law abetteth and makes it good, otherwise they Are to be admired rather then imitated;
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nor the marriners rested in the designation of the lottes, but desired further to be asserteined from their owne confessions, Tell vs. Whereunto we may adde, that the lottery against Achan was both occasioned by an vnexpected overthrow taken at Ai,
nor the Mariners rested in the designation of the lots, but desired further to be asserteined from their own confessions, Tell us Whereunto we may add, that the lottery against achan was both occasioned by an unexpected overthrow taken At Ai,
& without intermission a third, & yet more ▪ like a peale of ordinance thundring about his eares, that by the vnited strength of so many probabilities, wound togither like a foure-folde corde, Ionas may be entangled.
& without intermission a third, & yet more ▪ like a peal of Ordinance thundering about his ears, that by the united strength of so many probabilities, wound together like a fourfold cord, Ionas may be entangled.
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Those that haue no arte, are errand, vagabond, wandring persons, as the planets in the Zodiacke, never keeping a fixed place, & rather vsing their feete then their hands;
Those that have no art, Are errand, vagabond, wandering Persons, as the planets in the Zodiac, never keeping a fixed place, & rather using their feet then their hands;
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I speake of pure and voluntary beggers,) who if they would worke & haue it not, it is pitty that you haue your wealth, that your talent is not taken frō you,
I speak of pure and voluntary beggars,) who if they would work & have it not, it is pity that you have your wealth, that your talon is not taken from you,
& givē to others who would better vse it to Gods behoofe: (they should be Ditis examen domu•, the bees that swarm in rich mens houses, much more in opulent and wealthy cities;
& given to Others who would better use it to God's behoof: (they should be Dis examen domu•, the Bees that swarm in rich men's houses, much more in opulent and wealthy cities;
and wil not vndergoe it, why are they suffered? spontanea lassitudo, a willing & profered lazines in the body of a man, is an introduction and argument of greater diseases;
and will not undergo it, why Are they suffered? spontanea lassitudo, a willing & proffered laziness in the body of a man, is an introduction and argument of greater diseases;
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You see, how readie they are to serue such turne, to raise a tumult, to make a conspiracie or rebelliō, to associate thēselues to any that will but leade them.
You see, how ready they Are to serve such turn, to raise a tumult, to make a Conspiracy or rebellion, to associate themselves to any that will but lead them.
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the very naming whereof doth condemne them, as Coniurers, charmers, moone-prophets, tellers of fortune, (our english Aegyptians) robbers by lande, pirates by sea, cosenours, harlottes, bawdes, vsurers, which presently censure a man,
the very naming whereof does condemn them, as Conjurers, charmers, moon-prophets, tellers of fortune, (our english egyptians) robbers by land, pirates by sea, cosenours, harlots, bawds, usurers, which presently censure a man,
and keepe them from the light (as they covered the face of Haman to keepe him from the eies of men) because there is too much abuse to be espied in all our artes. Monye hath marred them all:
and keep them from the Light (as they covered the face of Haman to keep him from the eyes of men) Because there is too much abuse to be espied in all our arts. Money hath marred them all:
Call we these callings? sure they are such, whereof the sentence shalbe verified, Many are called vnto them, but few elected, to partake the mercies of God.
Call we these callings? sure they Are such, whereof the sentence shall verified, Many Are called unto them, but few elected, to partake the Mercies of God.
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but in the nature and vse of his calling, that is, let him walke worthy of it, as in the sight of God, who is a witnesse and iudge to all his proceedinges.
but in the nature and use of his calling, that is, let him walk worthy of it, as in the sighed of God, who is a witness and judge to all his proceedings.
as simony, bribery, forgery, hypocrisie, periuries, (for these are the Devilles challinges;) and let not those artes and professions, which were given for the ornamentes and helpes of our life, bee turned into snares and ginnes to entrappe our brethren.
as simony, bribery, forgery, hypocrisy, perjuries, (for these Are the Devils challinges;) and let not those arts and professions, which were given for the Ornament and helps of our life, be turned into snares and begins to entrap our brothers.
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In the audite of our Lorde and maister, so farre shall wee bee from giving the accountes of faithfull servauntes, Lorde, thy piece hath gained other ten, (which we haue so falsified and defaced with the sleights of Sathan;) that wee cannot discharge our selues as the vnfaithfull reprobate servant did, Beholde, thou hast thine owne :
In the audite of our Lord and master, so Far shall we be from giving the accounts of faithful Servants, Lord, thy piece hath gained other ten, (which we have so falsified and defaced with the sleights of Sathan;) that we cannot discharge our selves as the unfaithful Reprobate servant did, Behold, thou hast thine own:
making the first to enquire of his iourney and travaile, (for confirmation whereof, some a little change the stile, quo vadis ? whither goest thou? askinge not the place from which hee set forth,
making the First to inquire of his journey and travail, (for confirmation whereof, Some a little change the style, quo vadis? whither goest thou? asking not the place from which he Set forth,
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Wherein that of Tully in his bookes of lawes taketh place, I verily thinke that both Cato and all free denisens haue two countreyes, the one of nativity, the other of habitation:
Wherein that of Tully in his books of laws Takes place, I verily think that both Cato and all free denisens have two countries, the one of Nativity, the other of habitation:
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thou preparest to goe into an other worlde, and thou seekest for an India, vnknowne to the Indians themselues, that thou mayest illustrate more regions by thy conquest, then the sunne ever saw.
thou preparest to go into an other world, and thou Seekest for an India, unknown to the Indians themselves, that thou Mayest illustrate more regions by thy conquest, then the sun ever saw.
to doe penaunce for sinne, and to returne laden with a greater sinne of most irreligious superstition, meeter to bee repented, if they knew their sinne.
to do penance for sin, and to return laden with a greater sin of most irreligious Superstition, meeter to be repented, if they knew their sin.
Thou art well enough served, saith he, because thou didest travell by thy selfe; for it is not mountaines and seas, but the conference of wisemen that giveth vvisedome:
Thou art well enough served, Says he, Because thou didst travel by thy self; for it is not Mountains and Seas, but the conference of Wise men that gives Wisdom:
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They haue their walkes and excursions which go from their natiue countrey to Rome, (the first time to see naught, the second to be naught, the third to die naught;
They have their walks and excursions which go from their native country to Room, (the First time to see nought, the second to be nought, the third to die nought;
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they go to learne naught, they drinke vp poison there like a restoratiue, vvhich they keepe in their stomacks along Italy, France, other nations, not minding to disgordge it, till they come to their mothers house, where they seek to vnlade it in her bosome,
they go to Learn nought, they drink up poison there like a restorative, which they keep in their stomachs along Italy, France, other Nations, not minding to disgordge it, till they come to their mother's house, where they seek to unladen it in her bosom,
& in the honor of iustice, to fit their demands to the conscience of the transgressours in such sort, that they shall even feele themselues to be touched,
& in the honour of Justice, to fit their demands to the conscience of the transgressors in such sort, that they shall even feel themselves to be touched,
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For the questions here propoūded, were in effect as if they had told him, thou dishonourest thy calling, thou breakest thy commission, thou shamest thy country, thou condemnest thy people, in that thou hast committed this evill.
For the questions Here propounded, were in Effect as if they had told him, thou dishonourest thy calling, thou breakest thy commission, thou Shamest thy country, thou Condemnest thy people, in that thou hast committed this evil.
& not a marriner, as these were, not a master in the ship, but a master in Israell, set over kingdomes & Empires, to builde & pull downe, plant & roote vp, he might remember himselfe,
& not a mariner, as these were, not a master in the ship, but a master in Israel, Set over kingdoms & Empires, to build & pull down, plant & root up, he might Remember himself,
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and call his soule to account, Wretched man that I am, how ingloriously haue I neglected my vocation? They aske him next, whēce cōmest thou ? that it mighte bee as goades & prickles at his breasts, to recount in his minde, I was called on lande, I am escaped to sea;
and call his soul to account, Wretched man that I am, how ingloriously have I neglected my vocation? They ask him next, whence Comest thou? that it might be as goads & prickles At his breasts, to recount in his mind, I was called on land, I am escaped to sea;
that hee might say to himselfe, What? are the deeds of Babylō better then the deeds of Sion? was I borne & brought vp, instructed & an instructor in the lande of Iurie, in the garden of the worlde, the roiallest, peculiarest nation that the Lord hath,
that he might say to himself, What? Are the Deeds of Babylō better then the Deeds of Sion? was I born & brought up, instructed & an instructor in the land of Jury, in the garden of the world, the roiallest, peculiarest Nation that the Lord hath,
the law, promises, covenant, service of God, temple of Salomon, chaire of Moses, thrones of David, Patriarks, Prophets, Messias yet one of this people, in the midst of such prerogatiues,
the law, promises, Covenant, service of God, temple of Solomon, chair of Moses, thrones of David, Patriarchs, prophets, Messias yet one of this people, in the midst of such prerogatives,
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Who marveileth to see swellings in the throate, in colde places where the snow continually lieth? It is the nature and site of the place that bringeth them.
Who marveileth to see swellings in the throat, in cold places where the snow continually lies? It is the nature and site of the place that brings them.
They made small reckoning heretofore to lie in Crete, to forsweare in Carthage, to gormandize and surfet in Capua or Semiplacentia, to lust vnnaturally in Sodome,
They made small reckoning heretofore to lie in Crete, to forswear in Carthage, to Gourmandise and surfeit in Capua or Semipelagian, to lust unnaturally in Sodom,
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they looked to gather grapes of thornes, and figges of thistles, whereas on the other side, Amicitiae pares aut faciunt aut quaerunt, Friendship either maketh or seeketh like in conditions.
they looked to gather grapes of thorns, and figs of thistles, whereas on the other side, Friendship pares Or faciunt Or quaerunt, Friendship either makes or seeks like in conditions.
& amongst bushes, by pleading the vnlawfulnes of his accusers, the vncertainty of lots, as governed rather by chance then by divine providence: he doth it not;
& among Bushes, by pleading the unlawfulness of his accusers, the uncertainty of lots, as governed rather by chance then by divine providence: he does it not;
but maketh an immediate confessiō of his sin, so inexcusably against himselfe, that if malice it selfe had spoken against him, it could not haue added much to the accusation.
but makes an immediate Confessi of his since, so inexcusably against himself, that if malice it self had spoken against him, it could not have added much to the accusation.
as it were at the second hand, and brought in by a parenthesis;) but his art to be observed indeed, are those ornaments and garnishes of speech, which hee bringeth against himselfe, to discipher his disobedience.
as it were At the second hand, and brought in by a parenthesis;) but his art to be observed indeed, Are those Ornament and garnishes of speech, which he brings against himself, to decipher his disobedience.
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I am an Hebrew: if a Cilician, or of any country in the earth besides, my fault were the lesse: 2. And I do not only know & acknowledge (which is wanting in others) but I feare, reverence, stand in awe of, 3. not an idoll,
I am an Hebrew: if a Cilician, or of any country in the earth beside, my fault were the less: 2. And I do not only know & acknowledge (which is wanting in Others) but I Fear, Reverence, stand in awe of, 3. not an idol,
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nor a devill, nor the worke of mans hands, but the Lorde of hostes : 4. who though he sitteth in heavē, as in his pallace of greatest state, where he is best glorified by his creatures,
nor a Devil, nor the work of men hands, but the Lord of hosts: 4. who though he Sitteth in heaven, as in his palace of greatest state, where he is best glorified by his creatures,
1 My country is not heathnish, rude, & barbarous, I am an Hebrew. 2. My religion not loose and dissolute, I feare, and beare a reverent estimation: 3. I am not carried away to dumbe idols, I feare the Lorde God : 4. who is not a God in heaven alone, as your Iupiter;
1 My country is not Heathenish, rude, & barbarous, I am an Hebrew. 2. My Religion not lose and dissolute, I Fear, and bear a reverend estimation: 3. I am not carried away to dumb Idols, I Fear the Lord God: 4. who is not a God in heaven alone, as your Iupiter;
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in the fourth, of the Iewes, after that Iuda and Beniamin (which for the vnity of mindes were as it were one tribe, following Rehoboam the son of Salomon of the tribe of Iuda) made the kingdome of Iuda;
in the fourth, of the Iewes, After that Iuda and Benjamin (which for the unity of minds were as it were one tribe, following Rehoboam the son of Solomon of the tribe of Iuda) made the Kingdom of Iuda;
or of Israel. One and the same people thrice changed their names. Touching the first of these names, there are sundry opiniōs brought, whēce it arose.
or of Israel. One and the same people thrice changed their names. Touching the First of these names, there Are sundry opinions brought, whence it arose.
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Hebraei quasi Abrahaei: 2. some deriue them from Heber, who was the fourth frō Noah. 3. the grāmarians fetch thē frō an Hebrew word which signifieth over or beyonde, because the posterity of Sē went over the river Tigris, & abode in Caldaea.
Hebrews quasi Abrahaei: 2. Some derive them from Heber, who was the fourth from Noah. 3. the grammarians fetch them from an Hebrew word which signifies over or beyond, Because the posterity of Sē went over the river Tigris, & Abided in Caldaea.
This sirname you shall first finde given to Abrahā, Gen. 14. where it is said, that he which brought news that Lot was carried out of Sodome with the rest of the booty, tolde it to Abraham the Hebrew ;
This surname you shall First find given to Abrahā, Gen. 14. where it is said, that he which brought news that Lot was carried out of Sodom with the rest of the booty, told it to Abraham the Hebrew;
For what is sinne but transgression? transitio linearum, the going beyond those lines & limits that are prefined vs? Other obserue that he implieth the condition of mans life heerein,
For what is sin but Transgression? Transition linearum, the going beyond those lines & Limits that Are prefined us? Other observe that he Implies the condition of men life herein,
I take the letter of the text without deeper constructions, that his purpose simply was to answere their last question, which was yet fresh in his eares, touching the people from whence he came;
I take the Letter of the text without Deeper constructions, that his purpose simply was to answer their last question, which was yet fresh in his ears, touching the people from whence he Come;
and by naming his nation, to make an argument against himselfe of higher amplification; that lying in that corner of the worlde, which was the diamond of the ring,
and by naming his Nation, to make an argument against himself of higher amplification; that lying in that corner of the world, which was the diamond of the ring,
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as the Lorde is neere vnto vs in all that wee call vnto him for? or what nation so greate that hath ordinaunces and lawes so righteous as wee haue?) it might bee his greater offence, to bee sovven good and come vp evill, to bee richly planted in the goodlyest vine,
as the Lord is near unto us in all that we call unto him for? or what Nation so great that hath ordinances and laws so righteous as we have?) it might be his greater offence, to be sown good and come up evil, to be richly planted in the Goodliest vine,
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nether Germany disquieted with a forraine foe, France molested with an intestine enemy, Ireland troubled with the incivility of the place, Scotland with her fatal infelicity, England amongst all the rest having peaceable daies and nightes,
neither Germany disquieted with a foreign foe, France molested with an intestine enemy, Ireland troubled with the incivility of the place, Scotland with her fatal infelicity, England among all the rest having peaceable days and nights,
Christ interpreteth, Math ▪ 15. by the name of vvorship, In vaine doe they worship me, teaching for doctrines the precepts of men ▪ Feare and worshippe in these scriptures are both one.
christ interpreteth, Math ▪ 15. by the name of worship, In vain do they worship me, teaching for doctrines the Precepts of men ▪ fear and worship in these Scriptures Are both one.
where it is further to be marked, that when Laban sware by the God of Abraham and the God of Nahor, Iacob sware by the feare of his father Isaac, that is, by that God which his father feared, that is, worshipped and served. It implieth thus much;
where it is further to be marked, that when Laban sware by the God of Abraham and the God of Nahor, Iacob sware by the Fear of his father Isaac, that is, by that God which his father feared, that is, worshipped and served. It Implies thus much;
the Angels tremble, the heavens melt, the mountaines smoake, the sea slieth backe, the rivers are dried vp, the fish rot, the earth fainteth at the sight thereof:
the Angels tremble, the heavens melt, the Mountains smoke, the sea slieth back, the Rivers Are dried up, the Fish rot, the earth fainteth At the sighed thereof:
as the stewarde in the gospell sate at his accountes, when the debt is an hundreth, to set downe but fiftie, to cancell a thousande billes of our trespasses, to remoue our sinnes, in multitude as the sande vpon the sea shore, from the presence of our maker,
as the steward in the gospel sat At his accounts, when the debt is an Hundredth, to Set down but fiftie, to cancel a thousande bills of our Trespasses, to remove our Sins, in multitude as the sand upon the sea shore, from the presence of our maker,
as farre as the east is from the west, to drowne thē by heapes & bundels in the bottome of the sea, to die purple & skarlet into white, that is, to turne sin into no sin,
as Far as the east is from the west, to drown them by heaps & bundles in the bottom of the sea, to die purple & scarlet into white, that is, to turn since into no since,
yet this were enough, this onelie one transgression, to haue stained his former innocency, to haue razed out the memory of all his forepassed feare towards God,
yet this were enough, this only one Transgression, to have stained his former innocency, to have razed out the memory of all his forepassed Fear towards God,
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There is wine found in an vnlikely cluster, & one saith, destroy it not, for there is a blessing in it, Esay 65. such are the trances & sownings of faith at some times, drawing the breath of life so inwardlie to it selfe, that no man can perceiue it;
There is wine found in an unlikely cluster, & one Says, destroy it not, for there is a blessing in it, Isaiah 65. such Are the trances & swoonings of faith At Some times, drawing the breath of life so inwardly to it self, that no man can perceive it;
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As August ▪ wrote of Cyprian, erring in the doctrine of rebaptisation; There was something which he saw not, that he mighte see somewhat more excellent.
As August ▪ wrote of Cyprian, erring in the Doctrine of rebaptisation; There was something which he saw not, that he might see somewhat more excellent.
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But in respect of vs there are 3. reasons given by Irenee, why the infirmities of the saints are chronicled in the booke of God. 1. To let vs vnderstand that both they & we haue one God, who was ever offended with sin,
But in respect of us there Are 3. Reasons given by Irene, why the infirmities of the Saints Are chronicled in the book of God. 1. To let us understand that both they & we have one God, who was ever offended with since,
& for whō the son of God had not yet suffered, bare such reproach among their posterity, by reason their corruptions are registred, what shall they sustaine, who liue in the later & brighter ▪ ages of the world,
& for whom the son of God had not yet suffered, bore such reproach among their posterity, by reason their corruptions Are registered, what shall they sustain, who live in the later & Brighter ▪ ages of the world,
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& haue cōtinued beyond the comming of the Lord Iesus? 3. To giue vs warning & instruction, that for thē there was a cure behinde, the sacrifice of the Lābe which was not thē slaine;
& have continued beyond the coming of the Lord Iesus? 3. To give us warning & instruction, that for them there was a cure behind, the sacrifice of the Lamb which was not them slain;
Aug. vpon the 51. Psal. handling the fal of David, maketh this enarration vpon it; Cōmissū at { que } conscriptū est, It is done & writtē: for thine imitatiō? no:
Aug. upon the 51. Psalm handling the fall of David, makes this enarration upon it; Cōmissū At { que } conscriptū est, It is done & written: for thine imitation? no:
Inde anima iniquior, quae cùm propterea fecerit, quia David fecit, ideo peius quā David fecit, Thence becommeth the soule more vnrighteous, which taking occasion to do evill,
Inde anima iniquior, Quae cùm propterea fecerit, quia David fecit, ideo Worse quā David fecit, Thence becomes the soul more unrighteous, which taking occasion to do evil,
Nomen NONLATINALPHABET, a name but of foure letters, in the Hebrew tongue, but some of the Iewes were so superstitious therin, that they called it NONLATINALPHABET, a name which might not be pronoūced,
Nome, a name but of foure letters, in the Hebrew tongue, but Some of the Iewes were so superstitious therein, that they called it, a name which might not be pronounced,
and they gather ther-out a mystery, that the rest, repose, & trāquillity of al the creatures in the world, is in God alone. The prophet signifieth as much;
and they gather thereout a mystery, that the rest, repose, & tranquillity of all the creatures in the world, is in God alone. The Prophet signifies as much;
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In the Lord put I my trust, how say yee then vnto my soule, that shee should flie as a bird & c? having built her nest & habitation in the bosome of rest it selfe.
In the Lord put I my trust, how say ye then unto my soul, that she should fly as a bird & c? having built her nest & habitation in the bosom of rest it self.
Vndoubtedly it was the purpose of Ionas to weigh his words, & to powder the whole speech delivered, vvith as much honour towards the Lord, as his heart could devise.
Undoubtedly it was the purpose of Ionas to weigh his words, & to powder the Whole speech Delivered, with as much honour towards the Lord, as his heart could devise.
yours not the Gods of the poorest hālets in the earth: 3. which hath made the sea & the dry land, as a litle monument of his surpassing art and strength;
yours not the God's of the Poorest hanlets in the earth: 3. which hath made the sea & the dry land, as a little monument of his surpassing art and strength;
for heaven is in nature & positiō aboue the sea, the sea aboue the dry land, heaven as the roofe of that beautiful house wherein mā was placed, the sea & the dry land as the two floores or foundations vnto it.
for heaven is in nature & position above the sea, the sea above the dry land, heaven as the roof of that beautiful house wherein man was placed, the sea & the dry land as the two floors or foundations unto it.
and vnder the names of the two extremities & borders, heaven & earth, all the rest is comprised, quicquid mediū, cum ipsis finibus exortum est, whatsoeuer lieth midle betwixte the endes, with the endes themselues.
and under the names of the two extremities & borders, heaven & earth, all the rest is comprised, quicquid mediū, cum Ipse finibus exortum est, whatsoever lies middle betwixt the ends, with the ends themselves.
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And if ignorance haue a tongue to pleade her owne innocencie, why did the bloud of Christ cry to the father vpon the crosse, father, forgiue them, they know not what they doe.
And if ignorance have a tongue to plead her own innocence, why did the blood of christ cry to the father upon the cross, father, forgive them, they know not what they do.
Is ignorance of the will of God sure to be beaten vvith rods? & shall not contempt of his will, a carelesse vnprofitable knowledge of his hestes & ordinances, be scourged with scorpions? Shal Tyre and Syd on burne like stubble in hell fire,
Is ignorance of the will of God sure to be beaten with rods? & shall not contempt of his will, a careless unprofitable knowledge of his hests & ordinances, be scourged with scorpions? Shall Tyre and Syd on burn like stubble in hell fire,
and the smoke of their tormente ascend for evermore, wherein there was never vertue done that might haue reclaimed them? & shall Corazin & Bethsaida go quit,
and the smoke of their tormente ascend for evermore, wherein there was never virtue done that might have reclaimed them? & shall Chorazin & Bethsaida go quit,
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Nowe seeing you know God, or rather are knowne of God, howe turne you againe to impotente and beggerlie rudimentes? To the like effect hee schooleth the Ephesians, yee haue not so learned Christ.
Now seeing you know God, or rather Are known of God, how turn you again to impotent and beggarly rudiments? To the like Effect he schooleth the Ephesians, ye have not so learned christ.
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It had beene better for vs, never to haue knowne the vvay of righteousnesse, then after wee haue knowne it, to turne from the holie commaundement given vnto vs. For where as the ende is the perfection of every thing, the ende of the relapsed Christians is vvorse then their beginning.
It had been better for us, never to have known the Way of righteousness, then After we have known it, to turn from the holy Commandment given unto us For where as the end is the perfection of every thing, the end of the relapsed Christians is Worse then their beginning.
There is scientia contristans, a sorrowfull and wofull knowledge, as Bernarde gathered out of the first of Ecclesiastes, Hee that encreaseth knowledge, encreaseth sorrow.
There is scientia contristans, a sorrowful and woeful knowledge, as Bernard gathered out of the First of Ecclesiastes, He that increases knowledge, increases sorrow.
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It is truest in this sense, when wee are able and willing to say vvith the Pharisee, are vvee also blinde ? and yet with our eies open vve runne into destruction.
It is Truest in this sense, when we Are able and willing to say with the Pharisee, Are we also blind? and yet with our eyes open we run into destruction.
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The time shall come, vvhen many shall say (that you may knowe it is the case of a multitude to bee svvallovved into this gulfe,) Lorde, vvee haue hearde thee in our streetes &c. and yet their knowledge of Christ shall not gaine his knowledge of them,
The time shall come, when many shall say (that you may know it is the case of a multitude to be swallowed into this gulf,) Lord, we have heard thee in our streets etc. and yet their knowledge of christ shall not gain his knowledge of them,
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that being a prophet, and sent vvith a message to Niniveh, hee fled from the presence of the Lord, that is, cast his commaundementes behinde his backe.
that being a Prophet, and sent with a message to Nineveh, he fled from the presence of the Lord, that is, cast his Commandments behind his back.
With this addition you may shape an answere directly to every question, 1. What is thine office? shunning the face of God, running from his presence, contēpt of his voice;
With this addition you may shape an answer directly to every question, 1. What is thine office? shunning the face of God, running from his presence, contempt of his voice;
Now he beginneth to be wise, and with a prudent simplicity more worth then a thousande tergiversations, to returne vnto him, by confessing his fault, from whome hee was fled by disobedience;
Now he begins to be wise, and with a prudent simplicity more worth then a thousande tergiversations, to return unto him, by confessing his fault, from whom he was fled by disobedience;
It is a part of the glory of God, to shame our selues, I meane, to confesse our sinnes, (which in modesty and shamefastnes we striue to keepe close,) not onely vnto God, against whom onely vvee haue sinned,
It is a part of the glory of God, to shame our selves, I mean, to confess our Sins, (which in modesty and shamefastness we strive to keep close,) not only unto God, against whom only vvee have sinned,
and never to yeelde the victorie therevnto, till, as the sunne from out the cloudes, so trueth hath made her a way by maine force from out our dissimulations.
and never to yield the victory thereunto, till, as the sun from out the Clouds, so truth hath made her a Way by main force from out our dissimulations.
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They had a presumptuous knowledge before, by the eviction of the lottes, but now they are out of doubte by his owne declaration. So the texte speaketh;
They had a presumptuous knowledge before, by the eviction of the lots, but now they Are out of doubt by his own declaration. So the text speaks;
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nor their wares had peace from being cast out, yet this was a feare beyond that, as may appeare by the epithet, Timnerunt timore magno, They were exceedingly afraide.
nor their wares had peace from being cast out, yet this was a Fear beyond that, as may appear by the epithet, Timnerunt Timore magno, They were exceedingly afraid.
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For if iudgement beganne at the house of God, what shalbe the ende of them which obey not the gospell of God? And if the righteous shall skarse bee saved, where shall the vngodlie and sinner appeare? The Apostle maketh the comparison,
For if judgement began At the house of God, what shall the end of them which obey not the gospel of God? And if the righteous shall scarce be saved, where shall the ungodly and sinner appear? The Apostle makes the comparison,
God speaketh to the heathen nations with a zealous and disdainfull contention betwixte them and his people, Lo, I beginne to plague the citie, vvherein my name was called vpon:
God speaks to the heathen Nations with a zealous and disdainful contention betwixt them and his people, Lo, I begin to plague the City, wherein my name was called upon:
therefore they cried, wo, wo vnto vs, for it hath not bene so heretofore, wo be vnto vs: who shall deliver vs out of the handes of these mighty Gods? These are the Gods which smote the Aegyptians with all the plagues in the wildernes.
Therefore they cried, woe, woe unto us, for it hath not be so heretofore, woe be unto us: who shall deliver us out of the hands of these mighty God's? These Are the God's which smote the egyptians with all the plagues in the Wilderness.
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The windes were murmuring about their eares, the waters roaring, the soule of their ship sobbing, their commodities floating, the hope of their liues hanging vpon a small twine;
The winds were murmuring about their ears, the waters roaring, the soul of their ship sobbing, their commodities floating, the hope of their lives hanging upon a small twine;
nor in the marrow of the bones, but pearce the very soule and the spirite, and part the very thoughtes and intentions of the heart, that are most secret.
nor in the marrow of the bones, but pierce the very soul and the Spirit, and part the very thoughts and intentions of the heart, that Are most secret.
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and captivating every thought to the obedience of Christ. So there is neither munition for strength, nor disputation for subtility, nor heighth for superiority,
and captivating every Thought to the Obedience of christ. So there is neither munition for strength, nor disputation for subtility, nor height for superiority,
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Haue they not chaines in their tongues for the kinges of the earth? and fetters of yron for their nobles? did not Pharaoh often entreate Moses and Aaron, to pray to the Lord for him? did not the charme of Elias so sinke into the eares of Ahab, that hee rent his clothes,
Have they not chains in their tongues for the Kings of the earth? and fetters of iron for their Nobles? did not Pharaoh often entreat Moses and Aaron, to pray to the Lord for him? did not the charm of Elias so sink into the ears of Ahab, that he rend his clothes,
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and put sacke-cloth vpon his flesh, fasted, and lay in sacke-cloath, and went softlie ? Did not Iohn Baptist so hew the eares of the Iewes, vvith the axe of Gods iudgements, that they asked him,
and put Sackcloth upon his Flesh, fasted, and lay in Sackcloth, and went softly? Did not John Baptist so hew the ears of the Iewes, with the axe of God's Judgments, that they asked him,
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though they had the law in their swordes pointes, And what shall wee doe ? Hath not Peter preached at Ierusalem, to an audience of every nation vnder heauen, (of what number, you may gesse in part,
though they had the law in their swords points, And what shall we do? Hath not Peter preached At Ierusalem, to an audience of every Nation under heaven, (of what number, you may guess in part,
when those that were gained to the Church of Christ, were not fewer then three thousande soules,) and was not the pointe of his sworde so deepely impressed into them, that they were pricked in their harts, and asked (as Iohn Baptists auditours before) Viri fratres, quid faciemus? men and brethren, what shall wee doe ? It is not a word alone, the vehemency and sounde whereof commeth from the loines and sides, that is able to do this;
when those that were gained to the Church of christ, were not fewer then three thousande Souls,) and was not the point of his sword so deeply impressed into them, that they were pricked in their hearts, and asked (as John Baptists Auditors before) Viri Brothers, quid We will make? men and brothers, what shall we do? It is not a word alone, the vehemency and sound whereof comes from the loins and sides, that is able to do this;
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as they witnessed of Christ, a vvorde vvith evidence and demonstration of the Spirit, smiting vpon the conscience, more then the hammers of the smith vpon his stithie, a word that draue a feare into Herodes heart, (for he feared Iohn Baptist both aliue & deade,) that bet the breath of Ananias and Saphira from out their bodies, stroke Elymas ' the sorcerer into a blindnes,
as they witnessed of christ, a word with evidence and demonstration of the Spirit, smiting upon the conscience, more then the hammers of the smith upon his stithy, a word that drove a Fear into Herod heart, (for he feared John Baptist both alive & dead,) that bet the breath of Ananias and Sapphira from out their bodies, stroke Elymas ' the sorcerer into a blindness,
so much the more encreased, because it was handled by the tongue of a prophet, vvho hath a speciall grace to quicken and enliue his speech, whose soule was as a well of vnderstāding ;
so much the more increased, Because it was handled by the tongue of a Prophet, who hath a special grace to quicken and enlive his speech, whose soul was as a well of understanding;
And that this was the reason of their feare, I rather perswade my selfe, because it is saide for the further confirmation of this iudgement, that the men feared, and the men knewe that he fled from the presence of the Lorde, who in the whole course of the scripture vnto this place, were not tearmed by the name of men, but Marriners. For when is a better time for man to be laide forth in the colours of his infirmity and frailtie, thē when God hath beene declared in the brightnesse of his glorie? whether it be viri or homines, the sexe or the generation, men,
And that this was the reason of their Fear, I rather persuade my self, Because it is said for the further confirmation of this judgement, that the men feared, and the men knew that he fled from the presence of the Lord, who in the Whole course of the scripture unto this place, were not termed by the name of men, but Mariners. For when is a better time for man to be laid forth in the colours of his infirmity and frailty, them when God hath been declared in the brightness of his glory? whither it be viri or homines, the sex or the generation, men,
Whereas the woman on the other side, by Varroes interpretation, is called Mulier quasi mollier, of nicenesse and tendernesse, one letter being changed, another taken away.
Whereas the woman on the other side, by Varroes Interpretation, is called Mulier quasi mollier, of niceness and tenderness, one Letter being changed, Another taken away.
when it hath girded vp her loynes with strēgth, and deckt it selfe with greatest glory, where the fortitude of God is set against it? How is it possible, that pitchers should not breake and fall asunder, being fashioned of clay,
when it hath girded up her loins with strength, and decked it self with greatest glory, where the fortitude of God is Set against it? How is it possible, that pitchers should not break and fallen asunder, being fashioned of clay,
if ever they come to encounter the brasse of his vnspeakeable maiesty? The lyon hath roared; (saith the Prophet) shall not the beastes of the forrest be afraide? The Lorde hath thundred in the heighth, the fame of his vvonderfull workes hath sounded abroade, shall not man hide himselfe? if the latter name be ment by the worde, the whole kinde and generation including male and female both;
if ever they come to encounter the brass of his unspeakable majesty? The Lion hath roared; (Says the Prophet) shall not the beasts of the forest be afraid? The Lord hath thundered in the height, the fame of his wonderful works hath sounded abroad, shall not man hide himself? if the latter name be meant by the word, the Whole kind and generation including male and female both;
and the sonne of man that thou regardest him ? In the ninth Psalme, Rise Lord, let not man haue the vpper hand, let the nations be iudged in thy sight, put them in feare O Lord, that the heathen may knowe themselues to be but men.
and the son of man that thou regardest him? In the ninth Psalm, Rise Lord, let not man have the upper hand, let the Nations be judged in thy sighed, put them in Fear Oh Lord, that the heathen may know themselves to be but men.
The Psalmes as they go in order, so, me thinkes, they grow in strēgth, & each hath a weightier force, to throw downe our presumption: 1. we are men, & the sons of men, to shew our descent & propagation;
The Psalms as they go in order, so, me thinks, they grow in strength, & each hath a Weightier force, to throw down our presumption: 1. we Are men, & the Sons of men, to show our descent & propagation;
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or in the person of Christ, whose figure he was, as if it were a robbery for him, to take vpon him the nature of man, he falleth he falleth to a lower stile, At •go sum vermis, & non vir ▪ But I am a worme, and no man.
or in the person of christ, whose figure he was, as if it were a robbery for him, to take upon him the nature of man, he falls he falls to a lower style, At •go sum vermis, & non vir ▪ But I am a worm, and no man.
And if any of the children of Abraham, vvho succeede him in the faith, or any of the children of Adam, who succeede him in the flesh, thinketh otherwise;
And if any of the children of Abraham, who succeed him in the faith, or any of the children of Adam, who succeed him in the Flesh, Thinketh otherwise;
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Which was in effect that vvhich Simonides sang to Pausanias, and a page every morning to Philip of Macedon NONLATINALPHABET NONLATINALPHABET, remember that thou art a man;
Which was in Effect that which Simonides sang to Pausanias, and a page every morning to Philip of Macedon, Remember that thou art a man;
and seeke forraine nations? Others take it to bee rather an admiration, than an interrogation, that such a man as Ionas, knowing that God is omnipotent, all eie to beholde him, all foote to follow him, all hand to smite him in all places, should offer notwithstanding to flie from his presence.
and seek foreign Nations? Others take it to be rather an admiration, than an interrogation, that such a man as Ionas, knowing that God is omnipotent, all eye to behold him, all foot to follow him, all hand to smite him in all places, should offer notwithstanding to fly from his presence.
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Why hast thou transgressed, and not obeyed the voice of the Lorde whome thou acknowledgest? A recompense worthy of his disobedience, that as hee ploughed contumacie,
Why hast thou transgressed, and not obeyed the voice of the Lord whom thou acknowledgest? A recompense worthy of his disobedience, that as he ploughed contumacy,
and written his fault in his browes, that the basest persons of the earth might controle him, why hast thou done this ? Thus iustice proclaimeth from aboue, Art thou not subiect to God? thou shalt be subiect to men.
and written his fault in his brows, that the Basest Persons of the earth might control him, why hast thou done this? Thus Justice proclaims from above, Art thou not Subject to God? thou shalt be Subject to men.
passengers shal wag their heads and say, Fie vpon thee, fie vpon thee, Et declamatio fies, and thou shalt be made the by-word of as many as meete thee.
passengers shall wag their Heads and say, Fie upon thee, fie upon thee, Et declamatio fies, and thou shalt be made the Byword of as many as meet thee.
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contumelies, slanders, defamations, opprobrious detractions, vncourteous vpbraidings, supercilious, in•olent, vncharitable accusations rather to verit their malice, which would burst their harts within them,
Contumelies, slanders, defamations, opprobrious detractions, uncourteous upbraidings, supercilious, in•olent, uncharitable accusations rather to Verity their malice, which would burst their hearts within them,
The epigramme doth well beseeme them, which Cornelius Agrippa wrote of himselfe, (I thinke not seriously purposing to vndertake it) Momus, amongest the Gods, carpeth all thinges;
The epigram does well beseem them, which Cornelius Agrippa wrote of himself, (I think not seriously purposing to undertake it) Momus, amongst the God's, carpeth all things;
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amongst Philosophers, Democritus laugheth at all; Heraclitus contrariwise vveepeth for all; Pirrhias is ignorant of all; Aristotle thinketh he knoweth all; and Diogenes contemneth all:
among Philosophers, Democritus Laugheth At all; Heraclitus contrariwise weepeth for all; Pirrhias is ignorant of all; Aristotle Thinketh he Knoweth all; and Diogenes contemneth all:
Agrippa in this booke, spareth not any, be contemneth, knoweth, knoweth not, bewaileth, laugheth at, is offended vvith, pursueth, carpeth al things, himselfe a Philosopher, a devil, a worthy, a God, & al things.
Agrippa in this book, spares not any, be contemneth, Knoweth, Knoweth not, bewaileth, Laugheth At, is offended with, pursueth, carpeth all things, himself a Philosopher, a Devil, a worthy, a God, & all things.
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There is an other kinde of reprehension, that handleth the sores of other men, as if they were their owne, with christian and •postolicke compassion, (such as we read of, who is weake and I burne not? ) bringing pittie in their eies & harts,
There is an other kind of reprehension, that handleth the sores of other men, as if they were their own, with christian and •postolicke compassion, (such as we read of, who is weak and I burn not?) bringing pity in their eyes & hearts,
therefore let no mā smooth sins, let no mā dissēble offences, let no man say of his brother, what? am I his keeper? The wordes of the vvise, are called goads, & nailes. Greg. in his homilies vpon the gospels giveth this reason,
Therefore let no man smooth Sins, let no man dissemble offences, let no man say of his brother, what? am I his keeper? The words of the wise, Are called goads, & nails. Greg. in his homilies upon the gospels gives this reason,
first taken & snared, when your selues are not,) you that are spirituall, instruct him in the spirit of gentlenes, considering thy selfe, least thou also be tēpted:
First taken & snared, when your selves Are not,) you that Are spiritual, instruct him in the Spirit of gentleness, considering thy self, lest thou also be tempted:
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1. the very insinuation he doth vse, were enough to perswade them, because we are all brethren : 2. there is no difference betweene thē & vs, but in time;
1. the very insinuation he does use, were enough to persuade them, Because we Are all brothers: 2. there is no difference between them & us, but in time;
Such a construction made a holy father of the fall of his brother, For he wept bitterly, vsing these words, Ille hodie, & ego cras, He hath fallen this day,
Such a construction made a holy father of the fallen of his brother, For he wept bitterly, using these words, Isle hodie, & ego cras, He hath fallen this day,
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Now touching the person of Ionas himselfe, what a discredit was it vnto him, that babarous men should reproue an Hebrew; idolaters, one that feared God;
Now touching the person of Ionas himself, what a discredit was it unto him, that barbarous men should reprove an Hebrew; Idolaters, one that feared God;
those that worshipped the host of heavē, & creatures both in the sea, & in the lād, a mā that ascribed the creation of all these to the true substantial God; infidels, a child of Abrahā;
those that worshipped the host of heaven, & creatures both in the sea, & in the land, a man that ascribed the creation of all these to the true substantial God; Infidels, a child of Abrahā;
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bondmen & strangers, one that was borne in the free womans house? But this is a part of the iudgments of God, the meane time, to cloath vs with our shame as with a garment,
bondmen & Strangers, one that was born in the free woman's house? But this is a part of the Judgments of God, the mean time, to cloth us with our shame as with a garment,
an idiot to a prophet, the ignorant to him that shoulde instructe him, Why hast thou done this ? That vvhich our Saviour spake of the Centurion in the Gospell, is much to the praise of the captaine, and no lesse to the shame of Israell, I haue not found so great faith, no not in Israell.
an idiot to a Prophet, the ignorant to him that should instruct him, Why hast thou done this? That which our Saviour spoke of the Centurion in the Gospel, is much to the praise of the captain, and no less to the shame of Israel, I have not found so great faith, no not in Israel.
but, vnder the person of a Samaritane, to condemne a priest and a Levite, men of more knowledge then the other had? yet though they served and lived at the altar, they had not an offering of mercy to bestowe vpon the poore man,
but, under the person of a Samaritan, to condemn a priest and a Levite, men of more knowledge then the other had? yet though they served and lived At the altar, they had not an offering of mercy to bestow upon the poor man,
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and giving an almes in their kinde, they are made to condemne the vnmercifull bowelles of their maister, vvho extended no compassion? Our Saviour wondereth in the sevententh of the same Evangelist, that,
and giving an alms in their kind, they Are made to condemn the unmerciful bowels of their master, who extended no compassion? Our Saviour wondereth in the Seventeenth of the same Evangelist, that,
because when wee aske in our daily praiers, that the will of God may be done in earth, as it is in heaven, we are so farre off from matching that proportion, that there is not the poorest creature in the aire, in the earth, in the deepe,
Because when we ask in our daily Prayers, that the will of God may be done in earth, as it is in heaven, we Are so Far off from matching that proportion, that there is not the Poorest creature in the air, in the earth, in the deep,
Let the reasonable soule know, that though it hath the beastes her companions in enioying the fruites of the earth, they shall not accompany her in suffering the torments of hell:
Let the reasonable soul know, that though it hath the beasts her Sodales in enjoying the fruits of the earth, they shall not accompany her in suffering the torments of hell:
least we fall, and be bruised to pieces at that fearefull sentence, The first shall be last, that whom we went before in knowledge and other graces, those we are brought behinde in the hope of our recompense.
lest we fallen, and be Bruised to Pieces At that fearful sentence, The First shall be last, that whom we went before in knowledge and other graces, those we Are brought behind in the hope of our recompense.
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as it is exemplified vnto vs in the seventh of Matthew, Lorde Lorde, haue wee not prophecied by thy name ? vnlesse wee haue prophecied to our selues, and lived like Prophets:
as it is exemplified unto us in the seventh of Matthew, Lord Lord, have we not prophesied by thy name? unless we have prophesied to our selves, and lived like prophets:
LECTVRE. Chap. 1. ver. 11. Then saide they vnto him, what shall wee doe vnto thee, that the sea may be calme vnto vs? (For the sea wroughte, and was troublous.)
LECTURE. Chap. 1. ver. 11. Then said they unto him, what shall we do unto thee, that the sea may be Cam unto us? (For the sea wrought, and was troublous.)
therewith they are not content, but they vvill secondly know his fault, vvhat hast thou done ? & his trade, vvhat is thine occupation? &c. Wherin I observed their iustice and vprightnes in iudiciall proceeding against him.
therewith they Are not content, but they will secondly know his fault, what hast thou done? & his trade, what is thine occupation? etc. Wherein I observed their Justice and uprightness in judicial proceeding against him.
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They are not yet satisfied, but fourthly, insteede of resolution, they are exceedingly afraide, they punish and afflict themselues more than they punish Ionas,
They Are not yet satisfied, but fourthly, instead of resolution, they Are exceedingly afraid, they Punish and afflict themselves more than they Punish Ionas,
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and they plainely perceaved by that vnaccustomed narration that Ionas delivered, of a most soveraigne and dreadfull Lorde, that there was some more excellent way, vvhich they were not acquainted vvith.
and they plainly perceived by that unaccustomed narration that Ionas Delivered, of a most sovereign and dreadful Lord, that there was Some more excellent Way, which they were not acquainted with.
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Vpon the perswasion heereof, they referre themselues to the vvisedome and integritie of Ionas. Much like as the captaines of the host dealte vvith Ieremie:
Upon the persuasion hereof, they refer themselves to the Wisdom and integrity of Ionas. Much like as the Captains of the host dealt with Ieremie:
The Lorde bee a vvitnesse of trueth and faithfulnesse betwixte vs, if wee doe not accordinglie to all thinges, for which the Lord thy GOD shall sende thee vnto vs:
The Lord be a witness of truth and faithfulness betwixt us, if we do not accordingly to all things, for which the Lord thy GOD shall send thee unto us:
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shall wee set thee to land againe? shall wee make supplications? shall wee offer sacrifice? wee apoint thee our leader and guide in the whole disposition of this businesse.
shall we Set thee to land again? shall we make supplications? shall we offer sacrifice? we appoint thee our leader and guide in the Whole disposition of this business.
yet notwithstanding in an actiō so perplexe, &, howsoever it fall out, likely to proue perilous, they like to doe nothinge with tumulte, vvith popular confusion, vvith raging and heady affections, swelling in choller,
yet notwithstanding in an actium so perplex, &, howsoever it fallen out, likely to prove perilous, they like to do nothing with tumult, with popular confusion, with raging and heady affections, swelling in choler,
and boiling in rancour against the authour of their miseries, but they will know from the mouth of the prophet, vvhat the minde and pleasure of the Lorde is.
and boiling in rancour against the author of their misery's, but they will know from the Mouth of the Prophet, what the mind and pleasure of the Lord is.
In auncient times God gaue his aunswere for decision of doubtes, and difficulties, after diverse manners. Hee answered Moses face to face, others by aungelles, some by lottes, some by VRIM and THVMMIM, others by visions and dreames,
In ancient times God gave his answer for decision of doubts, and difficulties, After diverse manners. He answered Moses face to face, Others by Angels, Some by lots, Some by VRIM and THUMMIM, Others by visions and dreams,
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What vvas the reason that they erred so much in receaving the Gibeonites to mercie, pretending a farre countrey, olde bottles, olde brea•e, olde garments, old shoes? but because they accepted their tale concerning their vittailes, and counselled not with the mouth of the Lorde.
What was the reason that they erred so much in receiving the Gibeonites to mercy, pretending a Far country, old bottles, old brea•e, old garments, old shoes? but Because they accepted their tale Concerning their victuals, and counseled not with the Mouth of the Lord.
All the law-givers of the nations, famous in their liues and generations, bare their people in hand, that they received their instructions from some Godhead.
All the lawgivers of the Nations, famous in their lives and generations, bore their people in hand, that they received their instructions from Some Godhead.
Numa in Rome alleadged conference vvith AEgeria, Solon in Athens with Minerva, Lycurgus in Lacedaemon with Apollo, Minos in Crete with Iupiter, Charondas in Carthage with Saturne, Osiris in AEgypt with Mercury, Zamolxis in Scythia with Vesta:
Numa in Rome alleged conference with Aegeria, Solon in Athens with Minerva, Lycurgus in Lacedaemon with Apollo, Minos in Crete with Iupiter, Charondas in Carthage with Saturn, Osiris in Egypt with Mercury, Zamolxis in Scythia with Vesta:
and he presumed therevpon that all the people about them woulde thinke, surely this is a great nation &c. Wee are taught here-hence, that in our weightiest affaires, either of warre or peace, religion or pollicie,
and he presumed thereupon that all the people about them would think, surely this is a great Nation etc. we Are taught here-hence, that in our Weightiest affairs, either of war or peace, Religion or policy,
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wee decree nothing without the mouth of the Lord, or at the least without the mouthes that speake from that mouth, such as Moses had, I vvill bee with thy mouth ;
we Decree nothing without the Mouth of the Lord, or At the least without the mouths that speak from that Mouth, such as Moses had, I will be with thy Mouth;
Wee are not bound either by the lawe of nature, written in the hearte, or by the lawe of God, written in tables, to loue an other more than our selues.
we Are not bound either by the law of nature, written in the heart, or by the law of God, written in tables, to love an other more than our selves.
Bernarde maketh a note vpon the order of our Saviours wordes to the women of Ierusalē, weepe not for mee, but for your selues and your children : 1. for your selues; 2. for your children.
Bernard makes a note upon the order of our Saviors words to the women of Ierusalē, weep not for me, but for your selves and your children: 1. for your selves; 2. for your children.
but for a good man, and one that is profitable, NONLATINALPHABET: See how warilie the Apostle treadeth in this sentēce, peradventure some man dareth die;
but for a good man, and one that is profitable,: See how warily the Apostle treadeth in this sentence, Peradventure Some man dareth die;
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Beholde, wee are now in thine handes, doe as it seemeth good in thine eies to doe vnto vs. So true it is, which Lactantius writeth of this transitory life, that although it bee full of vexations,
Behold, we Are now in thine hands, do as it seems good in thine eyes to do unto us So true it is, which Lactantius Writeth of this transitory life, that although it be full of vexations,
Hee addeth the sentence of Anaxagoras, Tanti est contemplatio coeli ac lucis ipsius, vt quascun { que } miserias libeat sustinere, The very beholding of heaven and the light it selfe, is so much worth, that vvee are contente to endure anie wretchednesse for it.
He adds the sentence of Anaxagoras, Tanti est contemplatio coeli ac lucis Himself, vt quascun { que } miserias libeat Sustain, The very beholding of heaven and the Light it self, is so much worth, that we Are content to endure any wretchedness for it.
Nowe these marriners having an eie to their private estates, to pacifie the anger of God, and quiet the sea for their owne deliverie, standing vpon the losse and miscariage, not now of their substance, which was already gone,
Now these Mariners having an eye to their private estates, to pacify the anger of God, and quiet the sea for their own delivery, standing upon the loss and miscarriage, not now of their substance, which was already gone,
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and therefore, the sa•ing of Ionas being plainly despaired, mee thinketh the care of their owne welfare shoulde presently and eagerly haue beene intended.
and Therefore, the sa•ing of Ionas being plainly despaired, me Thinketh the care of their own welfare should presently and eagerly have been intended.
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The other argument to spur them forwardes, was the impatience of the sea; the sea wrought, nay the sea went, & was tempestuous, An excellent phrase of speech.
The other argument to spur them forwards, was the impatience of the sea; the sea wrought, nay the sea went, & was tempestuous, an excellent phrase of speech.
so doth the sea go furiously, with an vnquiet, hasty, turbulent spirit, full of impatience and zeale, till God haue avenged himselfe against his disobedient servaunt.
so does the sea go furiously, with an unquiet, hasty, turbulent Spirit, full of impatience and zeal, till God have avenged himself against his disobedient servant.
and as I haue consulted, so shall it stand, Who can make streight that which he hath made crooked? There is no wisedome, no vnderstanding, no counsell against the Lord. He hath determined;
and as I have consulted, so shall it stand, Who can make straight that which he hath made crooked? There is no Wisdom, no understanding, no counsel against the Lord. He hath determined;
Whilest the marriners were knitting and devising a chaine of delaies, adding protraction to protraction, wherewith to spend the time, desirous either to saue or to reprieue the guilty person,
Whilst the Mariners were knitting and devising a chain of delays, adding protraction to protraction, wherewith to spend the time, desirous either to save or to reprieve the guilty person,
howe vaine and vnprofitable are all their consultations? If all the Senates and sessions in the world had ioyned their wisedome togither, to acquit the offend our, it had beene as bootelesse,
how vain and unprofitable Are all their Consultations? If all the Senates and sessions in the world had joined their Wisdom together, to acquit the offend our, it had been as bootless,
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Vnlesse they cā see & corrupt the heavēs with all that therein is, the earth with al that therein is, the sea with all that therein is, to keepe silence, to winke at the faultes of men,
Unless they can see & corrupt the heavens with all that therein is, the earth with all that therein is, the sea with all that therein is, to keep silence, to wink At the Faults of men,
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and persecuteth them, as consenters and abetters to the sin, because the Lord had elected them ministers of his iudgments, and they neglect their office.
and persecuteth them, as consenters and abetters to the since, Because the Lord had elected them Ministers of his Judgments, and they neglect their office.
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They would haue said afterwardes in Ierusalem, when the blessings were all gonne, and whole rivers of teares could not haue regained them, Blessed is he that commeth in the name of the Lord.
They would have said afterwards in Ierusalem, when the blessings were all gone, and Whole Rivers of tears could not have Regained them, Blessed is he that comes in the name of the Lord.
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What is so miserable, as ever to intende that which never shall bee, and ever to be against that, which shall never but be? they shall never attaine what they would,
What is so miserable, as ever to intend that which never shall be, and ever to be against that, which shall never but be? they shall never attain what they would,
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And take this for a further warning out of this phrase, the sea went, and was troublous, wherby is declared the travell & paines it tooke to take vengeance;
And take this for a further warning out of this phrase, the sea went, and was troublous, whereby is declared the travel & pains it took to take vengeance;
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It followeth in the same scripture, I lift vp mine hand to heaven, & say, I liue for ever : (a solemne & venerable protestation:) If I whet my glittering sword,
It follows in the same scripture, I lift up mine hand to heaven, & say, I live for ever: (a solemn & venerable protestation:) If I whet my glittering sword,
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It is long before he cōmeth, but but whē he cōmeth, he commeth indeede, he cōmeth in the cloudes, he commeth in a chariot of whirle-wind, swifter then the flight of an eagle, he commeth to begin and to make an ende, he commeth not to giue a second wound,
It is long before he comes, but but when he comes, he comes indeed, he comes in the Clouds, he comes in a chariot of whirlwind, swifter then the flight of an Eagl, he comes to begin and to make an end, he comes not to give a second wound,
It was not enough for God to bring Ionas into reproch with straungers, and to make him subiect to the checke of vncircumcised lippes, wondering and howting at him, as at a birde of diverse colours, but his iustice yet cryeth, giue, giue,
It was not enough for God to bring Ionas into reproach with Strangers, and to make him Subject to the check of uncircumcised lips, wondering and howting At him, as At a bird of diverse colours, but his Justice yet Cries, give, give,
The Lorde woulde never haue saide in the booke of Leviticus, that the lande should spew out her inhabitantes, but that the wicked, are as it were the oppression of nature, the surcharge and surfet of the stomacke;
The Lord would never have said in the book of Leviticus, that the land should spew out her inhabitants, but that the wicked, Are as it were the oppression of nature, the surcharge and surfeit of the stomach;
The daunger was imminent, and called vpon the marriners, Yelde Ionas, or yeeld your selues; the sea importunate, and woulde not be answered. Two irrefragable argumentes:
The danger was imminent, and called upon the Mariners, Yield Ionas, or yield your selves; the sea importunate, and would not be answered. Two irrefragable Arguments:
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the other expressing the iustice aboue to be vnexorable, vnlesse it be satisfied. They haue these argumentes before their eies, they ponder and peruse them in their heartes;
the other expressing the Justice above to be unexorable, unless it be satisfied. They have these Arguments before their eyes, they ponder and peruse them in their hearts;
they are not so hasty as the sea, but put it to his conscience, What shall vvee doe with thee ? it standeth not vvith nature and humanity, to make thee away. Their commendation briefly is;
they Are not so hasty as the sea, but put it to his conscience, What shall we do with thee? it Stands not with nature and humanity, to make thee away. Their commendation briefly is;
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that the life of a straunger to them all, a straunger of that land which vvas most hatefull vnto them, the life of an open and convicted malefactour, the onely matter of their woe, is so precious vnto them.
that the life of a stranger to them all, a stranger of that land which was most hateful unto them, the life of an open and convicted Malefactor, the only matter of their woe, is so precious unto them.
Surely man was made vnto man, as Moses was to Aaron, in some sense, a God (for succour and comforte) according to the auncient exiled proverbe, Homo homini Deus, Man vnto man is, or should bee a God.
Surely man was made unto man, as Moses was to Aaron, in Some sense, a God (for succour and Comfort) according to the ancient exiled proverb, Homo Homini Deus, Man unto man is, or should be a God.
Saint Augustin reporteth of that sentence in the comoedie, I am a man, I thinke no parte of humanitie impertinent vnto mee, that the whole theatre being full of idiotes,
Saint Augustin Reporteth of that sentence in the comedy, I am a man, I think no part of humanity impertinent unto me, that the Whole theatre being full of Idiots,
When Vedius Pollio a Romane, at a supper provided for Augustus the Emperour, would haue throwne his servant into his fish-ponde where he kept his lampryes,
When Vedius Pollio a Roman, At a supper provided for Augustus the Emperor, would have thrown his servant into his fishpond where he kept his lampryes,
because hee had broken a cuppe of christall, the Emperour withhelde, and controlled him with these wordes ▪ A man of what condition soever hee bee, if for no other cause,
Because he had broken a cup of crystal, the Emperor withheld, and controlled him with these words ▪ A man of what condition soever he be, if for no other cause,
How is mankinde become so degenerate and wilde, in that which nature shaped it vnto? howe is our golde become so dimme, our bloud so stained? for now we may rightly complaine, with that noble and vertuous Frenchman, whome double honour waiteth vpon, What is more rare amongst men,
How is mankind become so degenerate and wild, in that which nature shaped it unto? how is our gold become so dim, our blood so stained? for now we may rightly complain, with that noble and virtuous Frenchman, whom double honour waits upon, What is more rare among men,
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And therfore I blame not David, who having his choice of plagues presented vnto him, made a present exception to his owne nature and kinde, let mee not fall into the handes of man.
And Therefore I blame not David, who having his choice of plagues presented unto him, made a present exception to his own nature and kind, let me not fallen into the hands of man.
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but singular persons in her best composed partes, without number) whose harts are so bound & confirmed with sinewes of yron, that they are no more moved with the life of a man,
but singular Persons in her best composed parts, without number) whose hearts Are so bound & confirmed with sinews of iron, that they Are no more moved with the life of a man,
their delight is in nothing so much, as in the slaughter of their brethren, and the stile of that auncient murtherer, whose children they shew themselues to bee, is ever in their mouthes, Vre, seca, occîde, burne, cut, kill, poison, crucifie, take no pitty;
their delight is in nothing so much, as in the slaughter of their brothers, and the style of that ancient murderer, whose children they show themselves to be, is ever in their mouths, Ur, seca, occîde, burn, Cut, kill, poison, crucify, take no pity;
whereas the care and charge, I saye not of Christian, but of civill and well natured people shoulde be, parce •ivium sanguini, spare the bloud of citizens,
whereas the care and charge, I say not of Christian, but of civil and well natured people should be, parce •ivium Sanguini, spare the blood of Citizens,
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and approovers with our owne eies and heartes, deserving therby a more bloud-red commendation, than he in the history, bis parricida, consilio priùs, iterum spectaculo, twice a murtherer,
and approvers with our own eyes and hearts, deserving thereby a more blood-red commendation, than he in the history, bis Parricide, consilio priùs, iterum spectaculo, twice a murderer,
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But murther with pride, delight, triumph, with affectation of glory thereby, as if it were manhoode and credite to haue beene in the fielde and slaine a man, to make it an occupation as some doe,
But murder with pride, delight, triumph, with affectation of glory thereby, as if it were manhood and credit to have been in the field and slain a man, to make it an occupation as Some do,
when they haue once committed it, to be so farre from remorse, that they are the readier to commit it againe, till bloud toucheth bloud ; Woe worth it:
when they have once committed it, to be so Far from remorse, that they Are the Readier to commit it again, till blood touches blood; Woe worth it:
Caligula the Romane Emperour, whome for his filthy and sanguinary conditions, I may tearme as they tearmed his predecessour, dirt soken with bloude, vvished, that the people of Rome had all but one neck, that at one blow he might cut them of.
Caligula the Roman Emperor, whom for his filthy and sanguinary conditions, I may term as they termed his predecessor, dirt soken with blood, wished, that the people of Rome had all but one neck, that At one blow he might Cut them of.
Who would ever imagine, that a man of one hearte, shoulde so much multiply his cruelties by conceipt against a multitude? Seneca writeth, that Messala Proconsull of Asia beeheaded three hundred in one day,
Who would ever imagine, that a man of one heart, should so much multiply his cruelties by conceit against a multitude? Senecca Writeth, that Messala Proconsul of Asia beheaded three hundred in one day,
& cried, O royall act. Lucius Sylla, at one p•oscription having slaine 4700. men, caused it bee entered of recorde, ne memoria tam praeclarae rei dilueretur, least the memory of so honorable a thing should be worne away.
& cried, Oh royal act. Lucius Sylla, At one p•oscription having slain 4700. men, caused it be entered of record, ne memoria tam praeclarae rei dilueretur, least the memory of so honourable a thing should be worn away.
Sabellicus thinketh, that the factious citties of Italie, in his and his forefathers daies, vvere stored vvith more pregnant examples of crueltie than all these.
Sabellicus Thinketh, that the factious cities of Italy, in his and his Forefathers days, were stored with more pregnant Examples of cruelty than all these.
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When the princes of the factions falling into the handes of their enemies, some were burnte aliue, their children killed in their crad•lles, the mothers vvith childe their bellies ript vp, themselues and their fruite both destroyed, some throwne downe headlong, some had their garbish pulled out, their heartes to their further disgrace hung vp and beaten vvith stripes.
When the Princes of the factions falling into the hands of their enemies, Some were burnt alive, their children killed in their crad•lles, the mother's with child their bellies ripped up, themselves and their fruit both destroyed, Some thrown down headlong, Some had their garbish pulled out, their hearts to their further disgrace hung up and beaten with stripes.
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In one of their Islandes called Hispaniola, of tvventye hundreth thousandes, when the people stoode vntoucht, the authour did not thinke at the penning of his historie, that there vvere an hundred and fiftie soules lefte.
In one of their Islands called Hispaniola, of tvventye Hundredth thousandes, when the people stood untouched, the author did not think At the penning of his history, that there were an hundred and fiftie Souls left.
Hee had reason to exclame as hee did, O quot Nerones, quot Domitiani, quot Commod•, quot Bassiani, quot immites Dyonisij eas terras p•ragravêre? O howe many Neroes,
He had reason to exclaim as he did, O quot Nerones, quot Domitian, quot Commod•, quot Bassiani, quot immites Dyonisij eas terras p•ragravêre? Oh how many Neros,
A few Spanish (saith he) about fourescore yeares since, sayling into these west and new founde landes, (good God) what murthers and slaughters committed they? I reason not of the causes or righte of their vvarre, but onely of the eventes.
A few Spanish (Says he) about fourescore Years since, sailing into these west and new found Lands, (good God) what murders and slaughters committed they? I reason not of the Causes or right of their war, but only of the events.
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I see that huge space of grounde, vvhich to haue seene, (I say not to haue vanquished) had beene a greate matter, overrunne by twenty or thirtie souldiours and those naked flockes every vvhere laide alonge, as corne by a sickle.
I see that huge Molle of ground, which to have seen, (I say not to have vanquished) had been a great matter, overrun by twenty or thirtie Soldiers and those naked flocks every where laid along, as corn by a fickle.
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What is become of thee, O Cuba, the greatest of Islandes? of thee, Hayti? of you, the Iukatans? which sometimes stored and environed with fiue or sixe hundreth thousandes of men, haue scarcely retayned fifteene in some places, to raise vp issue againe? Stande forth thou region of Peru, a little shew thy selfe; and thou of Mexico.
What is become of thee, Oh Cuba, the greatest of Islands? of thee, Hayti? of you, the Iukatans? which sometime stored and environed with fiue or sixe Hundredth thousandes of men, have scarcely retained fifteene in Some places, to raise up issue again? Stand forth thou region of Peru, a little show thy self; and thou of Mexico.
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That vnmeasurable tracte, and in trueth, another vvorlde, is wasted and vvorne avvay, as if it had perished by fire from heaven. One of their kinges in the province of Iukatan spake to Montegius the Lieuetenaunt governour, after this manner.
That unmeasurable tract, and in truth, Another world, is wasted and worn away, as if it had perished by fire from heaven. One of their Kings in the province of Iukatan spoke to Montegius the Lieutenant governor, After this manner.
I remember, when I vvas younge, wee had a plague or mortalitie amongst vs, so sore and vnaccustomed, that infinite numbers of vvormes issued out of our bodies.
I Remember, when I was young, we had a plague or mortality among us, so soar and unaccustomed, that infinite numbers of worms issued out of our bodies.
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But these thinges are trifles, in comparison of those intolerable examples of crueltye and oppression, which thou and thy company haue vsed amongst vs. They had named themselues for credite and authoritie, the sonnes of God:
But these things Are trifles, in comparison of those intolerable Examples of cruelty and oppression, which thou and thy company have used among us They had nam themselves for credit and Authority, the Sons of God:
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VVhat kinde of GOD, with a mischiefe, is this, that hath begotten such impure and vvicked sonnes? if the fathers bee like the children, there can be no goodnesse in him.
What kind of GOD, with a mischief, is this, that hath begotten such impure and wicked Sons? if the Father's be like the children, there can be no Goodness in him.
Extremities of tyrannie practised in such measure, that nothinge coulde bee added thereunto by the witte of man, vvrunge out greate liberty and and a citye of speech from them.
Extremities of tyranny practised in such measure, that nothing could be added thereunto by the wit of man, vvrunge out great liberty and and a City of speech from them.
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For vvhen Didacus the deputye tolde the Cacique of Veragua, that, if hee broughte not in golde enough, hee woulde cast his flesh to the dogges, the infidell made h•m this aunswere;
For when Didacus the deputy told the Cacique of Veragua, that, if he brought not in gold enough, he would cast his Flesh to the Dogs, the infidel made h•m this answer;
and one to swinge the other vpon a tree, till their breath were expelled; they cutte and mangled their owne flesh, for want of kniues, with sharpe flint-stones;
and one to swinge the other upon a tree, till their breath were expelled; they Cut and mangled their own Flesh, for want of knives, with sharp Flint-stones;
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the vvomen with childe, destroyed their babes in their wombes, because they vvoulde not beare slaues to the Spaniardes ▪ many times they vvoulde fire their houses,
the women with child, destroyed their babes in their wombs, Because they would not bear slaves to the Spaniards ▪ many times they would fire their houses,
The carrying of their sillie vassalles by companies, linked and fettered togither, like heardes of beastes, from the continent land wherein they dwelte, to the mines in the Islandes, togither vvith branding a letter of slaverye in their armes and faces, are not cruelties but mercies in them;
The carrying of their silly vassals by companies, linked and fettered together, like herds of beasts, from the continent land wherein they dwelt, to the mines in the Islands, together with branding a Letter of slavery in their arms and faces, Are not cruelties but Mercies in them;
and if they fayled by the vvay, (which howe coulde they hinder, excepte their strength had beene as the strength of stones?) pulled out their eies, cutte of their noses, strake of their heades;
and if they failed by the Way, (which how could they hinder, except their strength had been as the strength of stones?) pulled out their eyes, Cut of their noses, strake of their Heads;
vnlesse they lodged them like bruite beastes vnder the plankes of their shippes, where all the filth and ordure was bestowed, till their flesh rotted from their backes.
unless they lodged them like bruit beasts under the planks of their ships, where all the filth and ordure was bestowed, till their Flesh rotted from their backs.
if hee came shorte in anye parcell of his taske enioyned, they stripte of all his cloathing, bound him hande and foote, tyed him crosse to a post, bet him with wyre and whippe corde, till his body distilled vvith gore bloude, they powred either molten pitch or scalding oyle into his sores to supple them, washed him with pepper and salte,
if he Come short in any parcel of his task enjoined, they stripped of all his clothing, bound him hand and foot, tied him cross to a post, bet him with wire and whip cord, till his body distilled with gore blood, they poured either melted pitch or scalding oil into his sores to supple them, washed him with pepper and salt,
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I was very well content to note thus much vnto you, vnder the warrant and protection of mine authour, both the matter of my texte leading mee to a commendation of humanity,
I was very well content to note thus much unto you, under the warrant and protection of mine author, both the matter of my text leading me to a commendation of humanity,
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even towardes a stranger, (the praise vvhereof these are as farre from, as a shee-beare robbed of her whelpes) and because they are the men, whome some of our ovvne nation haue desired to bee Lordes and rulers over them.
even towards a stranger, (the praise whereof these Are as Far from, as a shee-beare robbed of her whelps) and Because they Are the men, whom Some of our own Nation have desired to be lords and Rulers over them.
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and that, these barbarous people right vvel perceived, having bought their knowledge vvith a long and lasting experience, of many their houses, cities, count•ies, sacked, ransacked, turned vpside downe,
and that, these barbarous people right well perceived, having bought their knowledge with a long and lasting experience, of many their houses, cities, count•ies, sacked, ransacked, turned upside down,
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Insomuch that a king of Nicaragua asked Benzo himselfe, the penner of this storie, Christiane, quid enim sunt Christians ? Christian, vvhat are Christians? and thus he answered himselfe by defining them;
Insomuch that a King of Nicaragua asked Benzo himself, the penner of this story, Christian, quid enim sunt Christians? Christian, what Are Christians? and thus he answered himself by defining them;
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Christians vvill not vvorke, they are scoffers, dicers, blasphemers, slaunderers, fighters, and finally, to conclude, Omnes mali sunt, they are all naught.
Christians will not work, they Are scoffers, Dicers, blasphemers, slanderers, fighters, and finally, to conclude, Omnes mali sunt, they Are all nought.
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Thus was the honour of God, th• name of Christianitie by their levvde behaviour derided, defamed, reproched, by those that vvere without, infidelles and Paynims.
Thus was the honour of God, th• name of Christianity by their lewd behaviour derided, defamed, reproached, by those that were without, Infidels and Pagans.
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if other mens harmes can make vs beware, if, when vvee haue seene the firing of their houses, by these incendiaries and robbers, we looke carefully to our owne,
if other men's harms can make us beware, if, when we have seen the firing of their houses, by these incendiaries and robbers, we look carefully to our own,
When some smart, (saith Cyprian) all are admonished, and God in his providence hath taken an easie course, by the terrour of a few, to deliver a multitude from the like mischiefe.
When Some smart, (Says Cyprian) all Are admonished, and God in his providence hath taken an easy course, by the terror of a few, to deliver a multitude from the like mischief.
They that commit, and they that conceale murther, they that loue to shedde bloude, and they that hate it not, principals, accessaries, abettours, favourers, patrons of bloudshedde, they are all in fearefull case.
They that commit, and they that conceal murder, they that love to shed blood, and they that hate it not, principals, accessaries, abettors, favourers, Patrons of bloudshedde, they Are all in fearful case.
•et v• beseech our mercifull God, the preserver of m•n, as Iob calleth him, that hee would vouchsafe to preserue vnto vs, this vertue of humanity, without which we are not men;
•et v• beseech our merciful God, the preserver of m•n, as Job calls him, that he would vouchsafe to preserve unto us, this virtue of humanity, without which we Are not men;
putting softnes and tendernes in them that are cruell, iustice into those that must bridle the rage of cruelty, kindnesse and compassion into vs all, that, whatsoever wee are to deale in with any sorte of men, wee may carefully cast before •ande,
putting softness and tenderness in them that Are cruel, Justice into those that must bridle the rage of cruelty, kindness and compassion into us all, that, whatsoever we Are to deal in with any sort of men, we may carefully cast before •ande,
setting their rule of friendship and brotherhood before our eies, not to doe wrong or violence, in oppressing the state or life, either of brethren or strangers,
setting their Rule of friendship and brotherhood before our eyes, not to do wrong or violence, in oppressing the state or life, either of brothers or Strangers,
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so shall the sea bee calme vnto you: For I knowe that for my sake &c. THE order I kept in the verse going before, was this. Three persons were proposed vnto you ▪ 1. the person of Ionas, standing vpon his delivery;
so shall the sea be Cam unto you: For I know that for my sake etc. THE order I kept in the verse going before, was this. Three Persons were proposed unto you ▪ 1. the person of Ionas, standing upon his delivery;
Now for the matter it selfe, it is devided into three branches: 1. the resolution, decree and sentence of Ionas vpon himselfe, Take me, cast me into the sea ;
Now for the matter it self, it is divided into three branches: 1. the resolution, Decree and sentence of Ionas upon himself, Take me, cast me into the sea;
Rabbi •zra, and some of our later expositors following his opinion, thinke, that he maketh this offer vnto them, vpon an obstinate, obfirmed minde against the commaundement of God, that rather than he would be helde in life to goe to Niniveh, to gaine a forreine vncircūcised nation, he would die the death.
Rabbi •zra, and Some of our later expositors following his opinion, think, that he makes this offer unto them, upon an obstinate, obfirmed mind against the Commandment of God, that rather than he would be held in life to go to Nineveh, to gain a foreign uncircumcised Nation, he would die the death.
I haue committed a fault, I am descried by the lots, I confesse my misdeed, the sea is in wrath, your liues in hazard, what then? will it worke your peace to destroy me? Say, I were gone, and perished;
I have committed a fault, I am descried by the lots, I confess my misdeed, the sea is in wrath, your lives in hazard, what then? will it work your peace to destroy me? Say, I were gone, and perished;
and as quiet in the midst of the sea, as if he beheld it on firme grounde, making no difference betweene life and death, animated with a valiant and invincible spirite, triumphing over dread and daunger, charitable towardes his companions, faithfull and bold as a Lion within himselfe,
and as quiet in the midst of the sea, as if he beheld it on firm ground, making no difference between life and death, animated with a valiant and invincible Spirit, triumphing over dread and danger, charitable towards his Sodales, faithful and bold as a lion within himself,
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Thirdly driveth them by agreements therevnto, not of coniecture and probability, It may bee thus, and thus, but of certaine event, the sea shall bee calme vnto you ;
Thirdly drives them by agreements thereunto, not of conjecture and probability, It may be thus, and thus, but of certain event, the sea shall be Cam unto you;
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Althoughe if the lawe had spoken more fullye, Thou shalt not kill thy neighbour, thou haddest not beene freed thereby, quomam regulam diligendi proximum à semetipso delector accipit, because hee that loveth, taketh the rule of loving his neighbour, first from himselfe. And the conclusion holdeth good:
Although if the law had spoken more Fully, Thou shalt not kill thy neighbour, thou Hadst not been freed thereby, quomam regulam diligendi Proximum à semetipso delector accipit, Because he that loves, Takes the Rule of loving his neighbour, First from himself. And the conclusion holds good:
and at the handes of every brother (which coniunction of brotherhood is the effectuall cause why we should spare one the others life,) and will hee be slacke to require it at thine owne handes, vvho art nearer to thy selfe than thy brother is? Tho. Aquinas giveth three reasons to condemne the vnlawfulnes of these bloudy designments:
and At the hands of every brother (which conjunction of brotherhood is the effectual cause why we should spare one the Others life,) and will he be slack to require it At thine own hands, who art nearer to thy self than thy brother is? Tho. Aquinas gives three Reasons to condemn the unlawfulness of these bloody designments:
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And death, wee all know, is an enemy in natu•e, and life is a blessing of God, in the fifth commaundement. 2. Each man is a part of the communion and fellowship of mankinde,
And death, we all know, is an enemy in natu•e, and life is a blessing of God, in the fifth Commandment. 2. Each man is a part of the communion and fellowship of mankind,
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Therefore Ierome writing to Marcell of Blesillaes death, in the person of God abandoneth such soules, Non recipio tales animas, quae, me nolente, exierunt è corpore, I receiue not such soules, which, against my will, haue gone out of their bodies.
Therefore Jerome writing to Marcellus of Blesillaes death, in the person of God abandoneth such Souls, Non recipio tales animas, Quae, me nolente, exierunt è corpore, I receive not such Souls, which, against my will, have gone out of their bodies.
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as Christes was, insomuch that they cried out, take my life from mee, my soule chooseth to be strangled, oh that my spirit were stifled within my bones,
as Christ's was, insomuch that they cried out, take my life from me, my soul chooses to be strangled, o that my Spirit were stifled within my bones,
There were two vile kindes of deathes, wherewith of olde (it seemeth) they were wont to finish their vnhappy daies, Laqueus & praecipitium: either they hung themselues, or brake their neckes from some steepe place.
There were two vile Kinds of deaths, wherewith of old (it seems) they were wont to finish their unhappy days, Laqueus & praecipitium: either they hung themselves, or brake their necks from Some steep place.
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Howe much more doe we say against you, that the Devill the maister of that traitour, woulde haue perswaded Christ to haue fallen dovvne from the pinnacle of the temple,
Howe much more do we say against you, that the devil the master of that traitor, would have persuaded christ to have fallen down from the pinnacle of the temple,
and prevailed with? truely what else, but the enemies of Christ, the friendes of the Devill, the disciples of the seducer, fellowe disciples with the traitour? for both from one maister haue learned voluntary deathes, the one by strangling himselfe, the other by falling downe headlong.
and prevailed with? truly what Else, but the enemies of christ, the Friends of the devil, the Disciples of the seducer, fellow Disciples with the traitor? for both from one master have learned voluntary deaths, the one by strangling himself, the other by falling down headlong.
notvvithstanding hee is culpable, both for the bloude of Christ, and for his owne bloude, because though for his wickednesse, yet was hee slaine by an other wickednesse.
notwithstanding he is culpable, both for the blood of christ, and for his own blood, Because though for his wickedness, yet was he slain by an other wickedness.
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Some haue offered themselues vnto these voluntarie deathes, to leaue a testimony of courage and vndaunted resolution behinde them: of whome Saint Augustine speaketh;
some have offered themselves unto these voluntary deaths, to leave a testimony of courage and undaunted resolution behind them: of whom Saint Augustine speaks;
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Albeit, if reason may be iudge, wee cannot rightly call it magnanimity, for it is a far greater minde, which can rather endure than eschew a miserable life.
Albeit, if reason may be judge, we cannot rightly call it magnanimity, for it is a Far greater mind, which can rather endure than eschew a miserable life.
I am sure the Patriarchs, the Prophets, the Apostles never did thus: and though they were p•nched in their reines, and their soules heavy vnto the death,
I am sure the Patriarchs, the prophets, the Apostles never did thus: and though they were p•nched in their reins, and their Souls heavy unto the death,
Plato woulde haue done so himselfe, or at least haue advised it, but that in that learning, wherwith hee sawe the immortality of the soule, hee also sawe such meanes to attaine it, vtterly vnlawfull.
Plato would have done so himself, or At least have advised it, but that in that learning, wherewith he saw the immortality of the soul, he also saw such means to attain it, utterly unlawful.
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than such a sin, wherein no place is lefte for contrition? O rather let them liue, who sinne, that they may recover themselues before they go• hence, and bee no more seene.
than such a since, wherein no place is left for contrition? O rather let them live, who sin, that they may recover themselves before they go• hence, and be no more seen.
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It is a reason sufficient to raze the history of the Machabees out of the canon of the scriptures, that the author therof commendeth the fact of Razis;
It is a reason sufficient to raze the history of the Maccabees out of the canon of the Scriptures, that the author thereof commends the fact of Razis;
This the story commendeth for a manfull and valiant act. Aquinas thinketh otherwise. There are some, saith he, that haue killed themselues to avoide troubles and vexations;
This the story commends for a manful and valiant act. Aquinas Thinketh otherwise. There Are Some, Says he, that have killed themselves to avoid Troubles and vexations;
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which notwithstanding is not true fortitude, but rather a certaine effo•minatenesse of minde not able to endure their crosses. I will pronounce nothing rashlye.
which notwithstanding is not true fortitude, but rather a certain effo•minatenesse of mind not able to endure their Crosses. I will pronounce nothing rashly.
The mercy of God may come, inter pontem & fontem, as the proverbe is, betweene the bridge and the brooke, inter gladium & iugulum, betweene the sworde and a mans throate ;
The mercy of God may come, inter pontem & fontem, as the proverb is, between the bridge and the brook, inter Gladium & iugulum, between the sword and a men throat;
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But, excepting that conclusion, what difference, I pray you, betweene him and Cato? of whome Seneca writeth at large, that the last night hee lived, hee red Plato his bookes, (as Cleombrotus did,) and taking his sworde in his hand, said;
But, excepting that conclusion, what difference, I pray you, between him and Cato? of whom Senecca Writeth At large, that the last night he lived, he read Plato his books, (as Cleombrotus did,) and taking his sword in his hand, said;
and sendeth not forth by leasure so properly, as by violence eiecteth his generous spirit, skorning and disdeigning that any higher power should commaunde him.
and sends not forth by leisure so properly, as by violence eiecteth his generous Spirit, scorning and disdaining that any higher power should command him.
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For hee killed himselfe, that it might not bee said, Caesar hath saved me and Seneca affirmeth as much, that it might not bee happy to any other man, either to kill or to preserue Cato.
For he killed himself, that it might not be said, Caesar hath saved me and Senecca Affirmeth as much, that it might not be happy to any other man, either to kill or to preserve Cato.
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It was a candle before the deade, and as messes of meate set vpon a graue, but a trueth, which an other told him, thou shouldest haue red and vnderstoode Plato otherwise.
It was a candle before the dead, and as Messes of meat Set upon a graven, but a truth, which an other told him, thou Shouldst have read and understood Plato otherwise.
If thou haddest well considered what Plato vvrote, thou mightest haue founde reasons sufficient to haue staied so vnnaturall a fact, 1. that God is angry with such,
If thou Hadst well considered what Plato wrote, thou Mightest have found Reasons sufficient to have stayed so unnatural a fact, 1. that God is angry with such,
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It is a ridiculous thing, through wearisomenesse of life, to runne to death, when by the kinde of life thou hast so handled the matter, that thou art driven to runne vnto it.
It is a ridiculous thing, through wearisomeness of life, to run to death, when by the kind of life thou hast so handled the matter, that thou art driven to run unto it.
Againe, so greate is the folly, or rather the madnesse of men, that some, for the feare of death, are enforced to death. Hee addeth singular preceptes;
Again, so great is the folly, or rather the madness of men, that Some, for the Fear of death, Are Enforced to death. He adds singular Precepts;
A wise and a valiant man must not flie, but goe from life; and aboue all thinges that affection must bee shunned, vvhich hath taken holde vpon many, a longing and lustfulnesse of dying.
A wise and a valiant man must not fly, but go from life; and above all things that affection must be shunned, which hath taken hold upon many, a longing and lustfulness of dying.
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or to yeelde his throate to him that seeketh it, least through a desire vvee haue to please GOD, in povvring foorth our bloude, vvee either compell our neighbour to breake that commaundement, Thou shalt not kill ;
or to yield his throat to him that seeks it, lest through a desire we have to please GOD, in Pouring forth our blood, we either compel our neighbour to break that Commandment, Thou shalt not kill;
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but, when it is offered by others, then willingly to receiue it. Seneca in his eighth booke of controversies, setteth downe a lawe against fellones of themselues, and debateth it both waies.
but, when it is offered by Others, then willingly to receive it. Senecca in his eighth book of controversies, sets down a law against fellones of themselves, and debates it both ways.
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But on the other parte, vvhat vehemency and eagernesse doth hee vse? It is a shamefull parte that any handes shoulde bee founde to burie him, whome his owne handes haue slaine.
But on the other part, what vehemency and eagerness does he use? It is a shameful part that any hands should be found to bury him, whom his own hands have slain.
So saide the Poet, who saw no further into these things, than the glasse of nature gaue him light, They that haue wrought themselues a causeles death, And hating light aboue, throwne out their breath;
So said the Poet, who saw no further into these things, than the glass of nature gave him Light, They that have wrought themselves a causeless death, And hating Light above, thrown out their breath;
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Qui sibijpsi non parcit, quomodo parcet alijs? Hee that spareth not his owne person, h•vve will hee spare other men? There is but one example in the whole booke of God, wherein there is any colour of patronage for this prodigious and treacherour sinne against their owne bodies:
Qui sibijpsi non parcit, quomodo parcet Alijs? He that spares not his own person, h•vve will he spare other men? There is but one Exampl in the Whole book of God, wherein there is any colour of patronage for this prodigious and treacherour sin against their own bodies:
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vvhen the malignaunt spirite hath once but vvhispered it into his cares, easilie drawne to make a conclusion againste bodye and soule, vvithout longer deliberation.
when the malignant Spirit hath once but whispered it into his Cares, Easily drawn to make a conclusion against body and soul, without longer deliberation.
Such haue beene the direfull tragoedies which ofte haue beene presented vpon the face of the •arth, carrying alwaies a note of a most distrustfull minde, either suspecting it selfe, that it is vnable to beare the burthens of calamitye imminent,
Such have been the direful tragedies which oft have been presented upon the face of the •arth, carrying always a note of a most distrustful mind, either suspecting it self, that it is unable to bear the burdens of calamity imminent,
Now what shall wee thinke the affection of Ionas was in this case, giving, and not lesse then thrusting vpon them, full power of his person? Take mee, and cast mee into the sea.
Now what shall we think the affection of Ionas was in this case, giving, and not less then thrusting upon them, full power of his person? Take me, and cast me into the sea.
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and to be beaten with roddes to death, for his outragious both tyrannies and impurities of life, finding no man to strike him, and exclaming against them all;
and to be beaten with rods to death, for his outrageous both Tyrannies and Impurities of life, finding no man to strike him, and exclaiming against them all;
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Others through other impatience, angry with heauen and earth, GOD and man, haue desperately departed, with Aiax in the tragoedie, It doeth mee good to haue vanquished heaven, the GODS, the lightening, the sea, all oppositions.
Others through other impatience, angry with heaven and earth, GOD and man, have desperately departed, with Ajax in the tragedy, It doth me good to have vanquished heaven, the GOD'S, the lightning, the sea, all oppositions.
But never shall it enter into my heart, thus to conceiue of a righteous and repentaunt prophet, who rat••• •umbleth his soule vnder the handes of GOD, framinge these, of the like perswasions to himselfe:
But never shall it enter into my heart, thus to conceive of a righteous and repentant Prophet, who rat••• •umbleth his soul under the hands of GOD, framing these, of the like persuasions to himself:
I see the purpose of the most High cannot bee chaunged, I kicke against the prickes, heauen hath proclaimed mee a traitour, the windes and the seas haue hearde it,
I see the purpose of the most High cannot be changed, I kick against the pricks, heaven hath proclaimed me a traitor, the winds and the Seas have heard it,
neither profitable in their life time, and, at their deathes, of most vngratious, desolatory, hatefull affections, who make it their ease and comforte in some sorte, to haue their miseries accompanied;
neither profitable in their life time, and, At their deaths, of most ungracious, desolatory, hateful affections, who make it their ease and Comfort in Some sort, to have their misery's accompanied;
Domitius Nero, of whome I spake before, caused Rome to bee fired in twelue places togitheir, that hee mighte see a patterne howe Troye burnte, himselfe the meane while singing verses out of Homer.
Domitius Nero, of whom I spoke before, caused Rome to be fired in twelue places togitheir, that he might see a pattern how Troy burnt, himself the mean while singing Verses out of Homer.
VVhat were their prizes and combates in the theatre of Rome, but the slaughteringes of men, to mooue pleasure and delight? When the people desired Theodosius the Emperour to graunt them those sportes, hee aunswered them;
What were their prizes and combats in the theatre of Room, but the slaughterings of men, to move pleasure and delight? When the people desired Theodosius the Emperor to grant them those sports, he answered them;
and dieted with stronge meates to fill them with iuice and bloude, that beeing fatted to punishment, they mighte dye vvith more coste, (it may bee, glorie) but with lesse contentation.
and dieted with strong Meats to fill them with juice and blood, that being fatted to punishment, they might die with more cost, (it may be, glory) but with less contentation.
and though beholding such vngodly sportes, they never thought, that at the least for looking on, they vvere paricides. You see the humours and affections that some men haue,
and though beholding such ungodly sports, they never Thought, that At the least for looking on, they were parricides. You see the humours and affections that Some men have,
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how lightly they are conceipted of the life of their brethren, vvhereas brother-hoode indeede requireth at their handes, that they should rather wish vvith Marcus Antonius, to raise vp many from the dead, than to destroy more ;
how lightly they Are conceited of the life of their brothers, whereas brotherhood indeed requires At their hands, that they should rather wish with Marcus Antonius, to raise up many from the dead, than to destroy more;
The explication whereof, though it stande chiefly in the article of his resurrection, vvhereof himselfe speaketh in the gospell, they seeke a signe, but there shall no signe be given them,
The explication whereof, though it stand chiefly in the article of his resurrection, whereof himself speaks in the gospel, they seek a Signen, but there shall no Signen be given them,
Art thou the king of the Iewes? Arte thou the sonne of the living God? Who is this that the winds and the seas obey him? Is not this the Carpenters sonne? Whence hath hee this vvisedome? Ionas vvas taunted and checked by the master of the shippe, What meanest thou sleeper ? Christ by the maisters of Israell, the rulers of the people and synagogues,
Art thou the King of the Iewes? Art thou the son of the living God? Who is this that the winds and the Seas obey him? Is not this the Carpenters son? Whence hath he this Wisdom? Ionas was taunted and checked by the master of the ship, What Meanest thou sleeper? christ by the masters of Israel, the Rulers of the people and Synagogues,
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as a Samaritane, as one that had a Devill, and by the finger of Beelzebub cast out Devilles, a glutton, a vvine-bibber, a blasphemer of the lavv of Moses.
as a Samaritan, as one that had a devil, and by the finger of Beelzebub cast out Devils, a glutton, a winebibber, a blasphemer of the law of Moses.
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both alay a tempest, the one of the anger of GOD present, and particular, the other of that vvrath, vvhich from the beginning to the ende of the worlde, all flesh had incurred.
both allay a tempest, the one of the anger of GOD present, and particular, the other of that wrath, which from the beginning to the end of the world, all Flesh had incurred.
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Though I see the goodnesse of your natures, yet who amongst you is able to acquite mee from my sinne? Christ made a challenge to malice it selfe, hee mighte haue iustified it at the tribunall of highest iustice, vvho is able to reprooue mee of anie sinne? Ionas made no doubte,
Though I see the Goodness of your nature's, yet who among you is able to acquit me from my sin? christ made a challenge to malice it self, he might have justified it At the tribunal of highest Justice, who is able to reprove me of any sin? Ionas made no doubt,
and therefore asked vpon confidence of his innocencie, For vvhich of these vvorkes doe yee stone mee ? Our innocent Abell persecuted by cruell Cain; (I am deceived,
and Therefore asked upon confidence of his innocence, For which of these works do ye stone me? Our innocent Abel persecuted by cruel Cain; (I am deceived,
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for as his bloude speaketh better thinges than the bloude of Abell, so it is bloude of better and purer substaunce:) our innocente Iacob hunted by vnmerciful Laban,
for as his blood speaks better things than the blood of Abel, so it is blood of better and Purer substance:) our innocent Iacob hunted by unmerciful Laban,
What haue I trespassed? hovve haue I offended that thou hast pursued after mee? I mighte adde, our innocente Ioseph, solde and betrayed by his despightfull brethren,
What have I trespassed? how have I offended that thou hast pursued After me? I might add, our innocent Ioseph, sold and betrayed by his despiteful brothers,
our innocente David chased by vnrighteous Saul, though by Ionathans iust apologie, vvherefore shoulde hee die? vvhat had hee done? or vvho so faithfull amongest all the servauntes of Saule,
our innocent David chased by unrighteous Saul, though by Ionathans just apology, Wherefore should he die? what had he done? or who so faithful amongst all the Servants of Saule,
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hee that was borne of a Virgin, that holy thinge, Luke 1. the vndefiled lambe, our holy, harmelesse, blamelesse high-priest, separate from sinners, our Iesus the iust ;
he that was born of a Virgae, that holy thing, Lycia 1. the undefiled lamb, our holy, harmless, blameless High Priest, separate from Sinners, our Iesus the just;
For vvhat hand could cut this stone from those heauenly mountaines? The Apostle telleth vs otherwise, Philippians the second, NONLATINALPHABET, hee emptied himselfe, and tooke the forme of a seruaunte:
For what hand could Cut this stone from those heavenly Mountains? The Apostle Telleth us otherwise, Philippians the second,, he emptied himself, and took the Form of a servant:
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NONLATINALPHABET, hee humbled himselfe, and bec•me obedient vnto death, euen the death of the crosse : Hebrewes the ninth, hee offered himselfe to purge our consciences from deade workes : Galatians the seconde.
, he humbled himself, and bec•me obedient unto death, even the death of the cross: Hebrews the ninth, he offered himself to purge our Consciences from dead works: Galatians the seconde.
VVhen sacrifice and oblation God would not haue, and some-what must bee had, what sayeth the scripture of him? Then saide I: Dixi facto, quod annunciaveram per prophetas, I saide it indeede,
When sacrifice and oblation God would not have, and somewhat must be had, what Saith the scripture of him? Then said I: i have said facto, quod annunciaveram per Prophets, I said it indeed,
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for I had past my vvorde before in the prophetes, Beholde I come: venio voluntariè, non coactus adducor, I come of mine owne accorde, I am not broughte by coaction.
for I had passed my word before in the Prophets, Behold I come: Venio voluntariè, non Coactus adducor, I come of mine own accord, I am not brought by coaction.
with as cheerefull a spirite, as every any servaunt the Centurion kepte: his eare vvas opened vvith attention, as it were vvith the avvle of the lavve;
with as cheerful a Spirit, as every any servant the Centurion kept: his ear was opened with attention, as it were with the awl of the law;
and not an angle, but the hearte of his hearte, and the inmost concavity, vvhich, they say, is made to containe vitall breath, was filled vp vvith subiection to his fathers pleasure.
and not an angle, but the heart of his heart, and the inmost concavity, which, they say, is made to contain vital breath, was filled up with subjection to his Father's pleasure.
and tell mee, if he vvrote not vvith streames of bloude, as sometimes hee vvrote in the dust, perfitte obedience towarde his father, vncredible loving kindnesse towards our vngratefull generation.
and tell me, if he wrote not with streams of blood, as sometime he wrote in the dust, perfect Obedience toward his father, uncredible loving kindness towards our ungrateful generation.
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VVas hee not dumbe before the shearer ? or did hee ever (abuse?) nay, open his mouth before the slaughterer? though they tooke both fleece and flesh from him, his cloake and his coate to, did hee ever repine? vvas his voice hearde in the streetes, though the verye stones in the streetes coulde haue founde in their heartes to haue spoken and cryed in his cause? Augustine applyeth to his passion, the vvordes of the Psalme, I vvill lay mee dovvne in peace, and take my rest.
Was he not dumb before the shearer? or did he ever (abuse?) nay, open his Mouth before the slaughterer? though they took both fleece and Flesh from him, his cloak and his coat to, did he ever repine? was his voice heard in the streets, though the very stones in the streets could have found in their hearts to have spoken and cried in his cause? Augustine Applieth to his passion, the words of the Psalm, I will lay me down in peace, and take my rest.
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hee outleapte Gabriell the Archangell, sayeth hee, and came to the Virgine before him, by the testimony of the Angell himselfe, Haile Marie full of grace, Dominus tecum, The Lorde is vvith thee.
he outleapte Gabriel the Archangel, Saith he, and Come to the Virgae before him, by the testimony of the Angel himself, Hail Marry full of grace, Dominus tecum, The Lord is with thee.
Hovve can this be? volavit, & praevolavit, super pennas ventorum, Hee flevve and overflevve thee vpon the vvinges of the vvinde, and hee that sent thee before, is come before thee.
How can this be? volavit, & praevolavit, super pennas Ventorum, He flew and overflevve thee upon the wings of the wind, and he that sent thee before, is come before thee.
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Ionas knew the cause of their daunger, partly by propheticall revelation, (which manner of knowledge was private to Ionas with but few other men;) partely by touch of conscience, vvhich, he liueth not vpon the earth, that can escape.
Ionas knew the cause of their danger, partly by prophetical Revelation, (which manner of knowledge was private to Ionas with but few other men;) partly by touch of conscience, which, he lives not upon the earth, that can escape.
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thirdly, I knovve, and am without doubte, that it is raised, fourthly, for my sake. Though it mingle the nocent and innocent, vnrighteous and righteous togither,
Thirdly, I know, and am without doubt, that it is raised, fourthly, for my sake. Though it mingle the nocent and innocent, unrighteous and righteous together,
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But when Christ looketh backe, I meane, when they finde themselues narrowly eied, and remembred, then I knowe that for my sake it is, that hee looketh backe.
But when christ looks back, I mean, when they find themselves narrowly eyed, and remembered, then I know that for my sake it is, that he looks back.
VVhen our saviour toulde his people as hee sate at supper with them, One of you shall betray mee, doe you thinke the traitour would bewray himselfe? no,
When our Saviour told his people as he sat At supper with them, One of you shall betray me, do you think the traitor would bewray himself? no,
though they vvere all sorrowfull, and asked one after one, Is it I? yet is hee as forwarde as the rest to aske that question also, Is it I, master ? albeit he knewe it as perfitly as his owne name.
though they were all sorrowful, and asked one After one, Is it I? yet is he as forward as the rest to ask that question also, Is it I, master? albeit he knew it as perfectly as his own name.
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The accusers of the adulteresse in the Gospell, hovve skilfull and busie were they, in detecting and following her fact? 1. they had taken her; 2. in the acte;
The accusers of the adulteress in the Gospel, how skilful and busy were they, in detecting and following her fact? 1. they had taken her; 2. in the act;
Hovve ignoraunt were they, and forgetfull of themselues, till Christ advertised them? Then they went out (saith the gospell) one by one, from the eldest to the last, being accused by their owne conscience;
How ignorant were they, and forgetful of themselves, till christ advertised them? Then they went out (Says the gospel) one by one, from the eldest to the last, being accused by their own conscience;
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then there was none left to giue evidence against her, but our Sauiour asked, woman, where bee thy accusers ? or rather, their owne accusers? they knew that for their sakes Christ spake,
then there was none left to give evidence against her, but our Saviour asked, woman, where be thy accusers? or rather, their own accusers? they knew that for their sakes christ spoke,
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Happy are they that know as they should know: (for this Novi, vvhereof I speake, belongeth to vs all) vvhose knowledge is not contristans scientia, a sadde, vnpeaceable, sorrowing knowledge, (the knowledge of devils, who know there is an hell for them,
Happy Are they that know as they should know: (for this Novi, whereof I speak, belongeth to us all) whose knowledge is not contristans scientia, a sad, unpeaceable, sorrowing knowledge, (the knowledge of Devils, who know there is an hell for them,
and albeit they know much, yet they know not the way to salvation:) but fruitful, comfortable, ioyful knowledge, who knowe to amendment of life, who know to runne to the remedy of their sinnes, to lay a plaster of the bloude and woundes of Christ to the woundes and hurtes of their soule, who knovve that their Redeemer liueth, as Iob did, knowe Christ crucified not only for the worlde,
and albeit they know much, yet they know not the Way to salvation:) but fruitful, comfortable, joyful knowledge, who know to amendment of life, who know to run to the remedy of their Sins, to lay a plaster of the blood and wounds of christ to the wounds and hurts of their soul, who know that their Redeemer lives, as Job did, know christ Crucified not only for the world,
LECTVRE. Chap. 1. ver. 13. Neverthelesse the men rovved to bringe it to lande, but coulde not, &c. IN the former verse there are pregnant causes laide downe, why the Marriners should haue eased themselues of Ionas: 1. the liberty and leaue he gaue them to cast him foorth: 2. the good that shoulde ensue by the pacification of the sea: 3. their warrāt;
LECTURE. Chap. 1. ver. 13. Nevertheless the men rowed to bring it to land, but could not, etc. IN the former verse there Are pregnant Causes laid down, why the Mariners should have eased themselves of Ionas: 1. the liberty and leave he gave them to cast him forth: 2. the good that should ensue by the pacification of the sea: 3. their warrant;
Neverthelesse, though they see the danger, & the causes of the danger, & the remedy thereof plainely & assuredlie demonstrated, they row to bring it to land.
Nevertheless, though they see the danger, & the Causes of the danger, & the remedy thereof plainly & assuredly demonstrated, they row to bring it to land.
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Againe, what though he offered himselfe to bee throwen into the sea, for their safety? must they take him at his first worde? Can not their hurtes be cured,
Again, what though he offered himself to be thrown into the sea, for their safety? must they take him At his First word? Can not their hurts be cured,
but by so desperate a medicine, as nature cannot brooke? When Constantine the Emperour (if the history bee true) hearde that there was no meanes to cure his leprosie,
but by so desperate a medicine, as nature cannot brook? When Constantine the Emperor (if the history be true) heard that there was no means to cure his leprosy,
Whatsoever they did or might conceiue, this I am sure of, they had great reason to bee very circumspect and scrupulous, to beare their hearte in their handes, to walke with advise and charinesse,
Whatsoever they did or might conceive, this I am sure of, they had great reason to be very circumspect and scrupulous, to bear their heart in their hands, to walk with Advice and chariness,
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For a souldiour also, vvhen, for obedience sake to that power vnder vvhich hee is lawfully ordained hee shall kill a man, hee is not chargeable with murther by any law of the citty,
For a soldier also, when, for Obedience sake to that power under which he is lawfully ordained he shall kill a man, he is not chargeable with murder by any law of the City,
Quod si ita est, iubente imperatore, quanto magis iubente creatore? If it bee thus for the bidding of the Emperour, much rather for the bidding of the creatour.
Quod si ita est, iubente Imperator, quanto magis iubente creatore? If it be thus for the bidding of the Emperor, much rather for the bidding of the creator.
He adioyneth the example of certaine virgins (Pelagia with her mother and sisters) vvho threw themselues into a riuer, rather than they woulde bee defiled by a villainous souldiour.
He adjoineth the Exampl of certain Virgins (Pelagia with her mother and Sisters) who threw themselves into a river, rather than they would be defiled by a villainous soldier.
and dyed with the persons that did them, enforcing no imitation at our handes, vvithout the like speciall direction and dispensation from almightie GOD that hee gaue to them,
and died with the Persons that did them, enforcing no imitation At our hands, without the like special direction and Dispensation from almighty GOD that he gave to them,
All which and the like singularities, Cum Deus iubet, se { que } iubere sine vllis ambagibus intimat, quis obedientiam in crimen vocet? When God commaundeth them, and maketh it a cleare case, without any perplexities, that so his pleasure is, vvho can accuse thy obedience? But before be assured in thy conscience, that God hath commaunded them;
All which and the like singularities, Cum Deus iubet, se { que } iubere sine vllis ambagibus intimat, quis obedientiam in crimen vocet? When God commandeth them, and makes it a clear case, without any perplexities, that so his pleasure is, who can accuse thy Obedience? But before be assured in thy conscience, that God hath commanded them;
The Anabaptistes in Germany framed and fained an imagination to themselues, that by the will of God, the auncient magistracie must bee quite rooted from the earth;
The Anabaptists in Germany framed and feigned an imagination to themselves, that by the will of God, the ancient magistracy must be quite rooted from the earth;
What disputing & skanning vvas there of late within this realme of ours, by conference in private, by broakers and coursers vp and downe, by bookes and balle•s in print,
What disputing & scanning was there of late within this realm of ours, by conference in private, by brokers and coursers up and down, by books and balle•s in print,
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whether there were not in these daies extraordinarye callings? Vpon the perswasion hereof, what hasty, headlong, heathenish endevours to reforme a church, to dissolue gouernement, to vniointe order, to compell a prince,
whither there were not in these days extraordinary callings? Upon the persuasion hereof, what hasty, headlong, Heathenish endeavours to reform a Church, to dissolve government, to vniointe order, to compel a Prince,
and not to tarry her leasure, if shee presently agreed not? each man hauing a forge in his owne hande, to make & marre, to turne square into round, white into blacke, church into no church, ministery into no ministery, sacramentes into no sacramentes, this man coyning himselfe a prophet, that man a Christ, others they knew not vvhat? thus travailing and toyling themselues in the fire of their owne fansies, till they lost themselues, their wittes, their grace,
and not to tarry her leisure, if she presently agreed not? each man having a forge in his own hand, to make & mar, to turn square into round, white into black, Church into no Church, Ministry into no Ministry, Sacraments into no Sacraments, this man coining himself a Prophet, that man a christ, Others they knew not what? thus travailing and toiling themselves in the fire of their own fancies, till they lost themselves, their wits, their grace,
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My conclusion is, that by the example of these marriners, fearefull and nice to deale in so daungerous a matter, wee follow the common rule (as the kinges beaten vvay) which the lavve of nature engraffed,
My conclusion is, that by the Exampl of these Mariners, fearful and Nicaenae to deal in so dangerous a matter, we follow the Common Rule (as the Kings beaten Way) which the law of nature engrafted,
That this was the purpose of the marriners, is plainelye to bee gathered both by the vvhole contexte and body of the history hitherto continued, (when,
That this was the purpose of the Mariners, is plainly to be gathered both by the Whole context and body of the history hitherto continued, (when,
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though they had many provocations to free themselues and their shippe, they with-helde their handes,) and by a phrase of their further paines most effectually significant, wherein,
though they had many provocations to free themselves and their ship, they withheld their hands,) and by a phrase of their further pains most effectually significant, wherein,
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Our English hath simplie, and in a vvorde, the men rowed, truely, but not sufficiently. The latin saieth no more but remigabant, vvhich is as much as our English.
Our English hath simply, and in a word, the men rowed, truly, but not sufficiently. The latin Saith no more but remigabant, which is as much as our English.
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The 70. Interpretours NONLATINALPHABET, they offered violence to the sea : and Ierome with an excellent circumlocution, rerum naturam vincere cupiebant, they desired to exceede nature,
The 70. Interpreters, they offered violence to the sea: and Jerome with an excellent circumlocution, rerum naturam vincere cupiebant, they desired to exceed nature,
as a man the grounde with culters and shares, & aquae fundum investigabant, they searched and sounded the bottome of the vvaters, as men that would turne them vpside downe, rather then misse the successe of their charitable intention.
as a man the ground with culters and shares, & Water fundum investigabant, they searched and sounded the bottom of the waters, as men that would turn them upside down, rather then miss the success of their charitable intention.
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Solon coulde doe no more for Athens than hee did, when Pisistratus had taken it: he aftervvardes hunge vp his speare and target at the courte gates, vvith this protestation;
Solon could do no more for Athens than he did, when Pisistratus had taken it: he afterwards hunge up his spear and target At the court gates, with this protestation;
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Ionas to the marriners in the former verse, willing to forgo his life for preservation of theirs, Take mee and cast mee into the sea, that it may bee quiet to you ;
Ionas to the Mariners in the former verse, willing to forgo his life for preservation of theirs, Take me and cast me into the sea, that it may be quiet to you;
For what were the life of man, vvithout this harmony and consente of friendshippe? where there is not date & dabitur, Givinge and taking, lending and borrowing, gratifying and regratifying, (as it were light for light) changing of offices and good turnes, what were it,
For what were the life of man, without this harmony and consent of friendship? where there is not date & dabitur, Giving and taking, lending and borrowing, gratifying and regratifying, (as it were Light for Light) changing of Offices and good turns, what were it,
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but the life of beastes, vvhich as they are sundry in kindes, so there is no communion betwixt them in fellow-like dueties? I vvill not novve declame against the inhumanitye of men:
but the life of beasts, which as they Are sundry in Kinds, so there is no communion betwixt them in fellowlike duties? I will not now declaim against the inhumanity of men:
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that by the biting of a serpent vvee loose our liues, but by the biting, barking, breathing of a man, togither with life, all that wee haue, perisheth.
that by the biting of a serpent vvee lose our lives, but by the biting, barking, breathing of a man, together with life, all that we have, Perishes.
we may cry for lacke of loue amongst vs, O yee heauens droppe downe kindnesse and charity into our times, that the vncurteous and churlish Nabals of this present generation, vvhich are not vvilling to redeeme the liues of their brethren (shall I say vvith the hazarde of their owne liues?) no,
we may cry for lack of love among us, Oh ye heavens drop down kindness and charity into our times, that the uncourteous and churlish Nabal's of this present generation, which Are not willing to Redeem the lives of their brothers (shall I say with the hazard of their own lives?) no,
nor with the losse of their shoe-latchets, with the hazarde I meane of transitory and fading commodities, vvhich never are touched with the afflictions of Ioseph,
nor with the loss of their shoe-latchets, with the hazard I mean of transitory and fading commodities, which never Are touched with the afflictions of Ioseph,
and, though a number be greeued and pinched, as if they belonged to a forreine bodie, neuer vouchsafe to partake the smart with them, vvith whome it is a common speech, that, that dieth, let it die ;
and, though a number be grieved and pinched, as if they belonged to a foreign body, never vouchsafe to partake the smart with them, with whom it is a Common speech, that, that Dieth, let it die;
that they may knovve at length, they were not borne to singe or say, laugh or ioy to themselues, not to eate and drinke, thriue or liue to their priuate families,
that they may know At length, they were not born to sing or say, laugh or joy to themselves, not to eat and drink, thrive or live to their private families,
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I noted the humanity of the marriners by occasion of some circūstances before past, and I woulde now haue spared you in the repetition of the same argument,
I noted the humanity of the Mariners by occasion of Some Circumstances before past, and I would now have spared you in the repetition of the same argument,
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I cannot say, they are Grecians, or Cilicians, I knowe not their countries or dwelling places, I knowe not their private generations and kindreds, much lesse their proper names and conditions.
I cannot say, they Are Greeks, or Cilicians, I know not their countries or Dwelling places, I know not their private generations and kindreds, much less their proper names and conditions.
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It is an vsuall manner amongst vs, when we know not men by their other differences and proprieties, to tearme them by that generall appellation which apperteineth equally to vs all.
It is an usual manner among us, when we know not men by their other differences and proprieties, to term them by that general appellation which appertaineth equally to us all.
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When Paul was disposed to conceale his person, as touching the visions and revelations which were sent vnto him, I knovve, saith he, a man in Christ, whether in the bodie or out of the body &c. I say not, that he was an Hebrewe, I name no Apostle, I name not Paul, I knovve a man, of such a man I vvill reioice, of my selfe I vvill not,
When Paul was disposed to conceal his person, as touching the visions and revelations which were sent unto him, I know, Says he, a man in christ, whither in the body or out of the body etc. I say not, that he was an Hebrew, I name no Apostle, I name not Paul, I know a man, of such a man I will rejoice, of my self I will not,
They asked the young man vvhose sight vvas restored, Iohn 6. Hovve his eies were opened? who because hee knew not Christ in the propriety either of his nature or office, to be the sonne of God,
They asked the young man whose sighed was restored, John 6. How his eyes were opened? who Because he knew not christ in the propriety either of his nature or office, to be the son of God,
Concerning whom he afterwardes bevvraieth his ignoraunce; whether a sinner or no, I cannot tel; but one thing I know, that I was blinde, and now I see.
Concerning whom he afterwards bewrayeth his ignorance; whither a sinner or no, I cannot tell; but one thing I know, that I was blind, and now I see.
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Is it not, thinke you, a vvonderfull blemish and maime to Christianity, that those vvho were but men, even straungers vnto Ionas, aliens in countrey, aliens in religion, (but that they beganne a litle to bee seasoned with the knowledge of the true God) shoulde thus bee minded vnto him:
Is it not, think you, a wonderful blemish and maim to Christianity, that those who were but men, even Strangers unto Ionas, aliens in country, aliens in Religion, (but that they began a little to be seasoned with the knowledge of the true God) should thus be minded unto him:
but in a new building that came from heauen, vvee that are men, and more than men, men of an other birth than vvee tooke from Adam, men of a better family than our fathers house, regenerate, sanctified, sealed by the spirite of God against the day of redemption, men that are concorporate vnder one heade Iesus Christ, knitte and vnited by nature, grace, by fleshe, faith, humanity, Christianitie, shoulde be estranged in affection, Christians towards Christians, protestantes towards protestants, more than ever were Iewes and Samaritanes, of whom we read in the gospel, that they might not converse ?
but in a new building that Come from heaven, we that Are men, and more than men, men of an other birth than we took from Adam, men of a better family than our Father's house, regenerate, sanctified, sealed by the Spirit of God against the day of redemption, men that Are concorporate under one head Iesus christ, knit and united by nature, grace, by Flesh, faith, humanity, Christianity, should be estranged in affection, Christians towards Christians, protestants towards protestants, more than ever were Iewes and Samaritans, of whom we read in the gospel, that they might not converse?
The first day of marriage solēnized amongst the heathens, the bride challenged of the bridegrome, Vbi tu Caius, ego Caia, where you are master, I will be mistresse.
The First day of marriage solennized among the Heathens, the bride challenged of the bridegroom, Vbi tu Caius, ego Caia, where you Are master, I will be mistress.
But the onely load-stone & attractiue vpon the earth, to draw heauen and earth, men & angels, East & West, Iewes & Barbarians, sea and lande, landes and Islandes togither,
But the only Loadstone & Attractive upon the earth, to draw heaven and earth, men & Angels, East & West, Iewes & Barbarians, sea and land, Lands and Islands together,
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by which they are coupled and compacted vnder the government of one Lord, tied and conglutinate by the sinewes of one faith, washed from their sinnes by the same la•er of new birth, nourished by the milke of the same word, feasted at the supper of the same Lambe,
by which they Are coupled and compacted under the government of one Lord, tied and conglutinate by the sinews of one faith, washed from their Sins by the same la•er of new birth, nourished by the milk of the same word, feasted At the supper of the same Lamb,
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How hath religion bin a band vnto Christendome? the discordes & dissensions whereof, (like a fire in the midst of the house, consuming both timber & stones) haue laide more countries to the dition of the Turke,
How hath Religion been a band unto Christendom? the discords & dissensions whereof, (like a fire in the midst of the house, consuming both timber & stones) have laid more countries to the dition of the Turk,
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In the daies of Mahomet the second, they had gleaned out of Christendome (I mean those polluted Saracens) like scattered eares of corne neglected by the owners, 200. cities, 12. kingdomes, & 2. empires.
In the days of Mahomet the second, they had gleaned out of Christendom (I mean those polluted Saracens) like scattered ears of corn neglected by the owners, 200. cities, 12. kingdoms, & 2. empires.
What an harvest they haue reaped since that time, or rather wee reaped for them, who knoweth not? & yet the canker runneth on, fretting and eating into Christendome,
What an harvest they have reaped since that time, or rather we reaped for them, who Knoweth not? & yet the canker Runneth on, fretting and eating into Christendom,
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according to the prophecie of Christ, Inimici viri domestici eius, a mans enimies indeede, and to purpose, to worke him most harme, shall bee they of his owne house.
according to the prophecy of christ, Inimici viri Domestici eius, a men enemies indeed, and to purpose, to work him most harm, shall be they of his own house.
and drunken with his owne bloude, as with sweete wine, that is, taketh pleasure in nothing more than in the overthrow and extirpation of his owne seede:
and drunken with his own blood, as with sweet wine, that is, Takes pleasure in nothing more than in the overthrow and extirpation of his own seed:
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Tacitus noteth no lesse than I speake of, betweene Segestes and Ariminius; the one the father, the other the sonne in law, both hatefully and hostilely bent.
Tacitus notes no less than I speak of, between Segestes and Ariminius; the one the father, the other the son in law, both hatefully and hostilely bent.
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VVhat more eager and bitter contention hath euer beene betweene Christian and Saracen, than betweene Christian and Christian? we are brethren, I confesse, one to the other, fratres vterini, brethren from the wombe, NONLATINALPHABET, having one father in heavē, and one mother vpon earth :
What more eager and bitter contention hath ever been between Christian and Saracen, than between Christian and Christian? we Are brothers, I confess, one to the other, Brothers vterini, brothers from the womb,, having one father in heaven, and one mother upon earth:
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they in their wrath slewe a man, and in their selfe-will digged downe a wall, and therefore their rage was accursed. Can we escape a curse, that haue slaine a man and a man, digged downe a wall and a wal, betraied a kingdome & a kingdome, laid opē the vineyard for the wild boar, givē the soule of the turtle to the beast, resigned vp many sanctified dominions, wherein the scepter of Christ was acknowledged, to capital and deadly enimies, by our mutual intestine seditions? I can better shewe you the malignity of the disease, than prescribe the remedy.
they in their wrath slew a man, and in their self-will dug down a wall, and Therefore their rage was accursed. Can we escape a curse, that have slain a man and a man, dug down a wall and a wall, betrayed a Kingdom & a Kingdom, laid open the vineyard for the wild boar, given the soul of the turtle to the beast, resigned up many sanctified Dominions, wherein the sceptre of christ was acknowledged, to capital and deadly enemies, by our mutual intestine seditions? I can better show you the malignity of the disease, than prescribe the remedy.
Iocasta tolde her two sons (rather her firebrands, as Hecuba foresaw of Paris) agreeing togither like fire & water, that whosoeuer conquered the other, he would neither make shew,
Iocasta told her two Sons (rather her firebrands, as Hecuba foresaw of paris) agreeing together like fire & water, that whosoever conquered the other, he would neither make show,
who though they were but men, strange & vnknown vnto him, yet vpon that knowledge of God, which he had instilled into their mindes by his preaching, they endevoured what they could, to saue his life. How sped their labours?
who though they were but men, strange & unknown unto him, yet upon that knowledge of God, which he had instilled into their minds by his preaching, they endeavoured what they could, to save his life. How sped their labours?
It shall stand more durable than the firmament of heauen, which the king of Babylon testified of God, Daniel 4. According to his will hee vvorketh in the army of heauen,
It shall stand more durable than the firmament of heaven, which the King of Babylon testified of God, daniel 4. According to his will he worketh in the army of heaven,
& in the inhabitantes of the earth, & no man can staye his hand, or say vnto him, what doest thou? he pronoūceth as much of himselfe, Esay 46. My counsell shall stand, & I will do whatsoeuer I will.
& in the inhabitants of the earth, & no man can stay his hand, or say unto him, what dost thou? he pronounceth as much of himself, Isaiah 46. My counsel shall stand, & I will do whatsoever I will.
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It is but the labour of Sisyphus, labouring in the fire, & ploughing vpon the rockes, (as the mouth of God speaketh) according to his word in Malachy, They shall build, but I will pull downe.
It is but the labour of Sisyphus, labouring in the fire, & ploughing upon the Rocks, (as the Mouth of God speaks) according to his word in Malachy, They shall built, but I will pull down.
A league with all the elementes of the world, with the beastes of the field, stones in the streete, with death & hell themselues, is vnable to secure thee.
A league with all the elements of the world, with the beasts of the field, stones in the street, with death & hell themselves, is unable to secure thee.
For what shoulde he doe, when the countenance of the Lord was against him, but run the race set before his eies with patience, & fal to another meditatiō,
For what should he do, when the countenance of the Lord was against him, but run the raze Set before his eyes with patience, & fall to Another meditation,
& whether he sunke or swam, lived or died, he was that Lords? Impatientiae natales in ipso diabolo deprehendo, I finde that impatience was borne of the devil, saith Tertullian:
& whither he sunk or swam, lived or died, he was that lords? Impatientiae Natales in ipso diabolo deprehendo, I find that impatience was born of the Devil, Says Tertullian:
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& to his mal-contented impes, with whōe there is nothing so rife, as banning, blaspheming, bitter and swelling speech against the highest power of heauen,
& to his malcontented imps, with whom there is nothing so rife, as banning, blaspheming, bitter and swelling speech against the highest power of heaven,
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troubled they are against their wils, but, that which is voluntarie, as patience, experience, hope, they wil not adde, that both in body & soule they may be confoūded.
troubled they Are against their wills, but, that which is voluntary, as patience, experience, hope, they will not add, that both in body & soul they may be confounded.
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We on the other side hang vpon the chaine, & trust to climbe to heauen by it (through the merits of Christs death and passion) whereof the last linke consisteth;
We on the other side hang upon the chain, & trust to climb to heaven by it (through the merits of Christ death and passion) whereof the last link Consisteth;
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wee knowe, who hath sequestred for vs, (to vse the word of Tertullian) Idoneus patientiae sequester Deus, God will truely account for all our sufferings:
we know, who hath sequestered for us, (to use the word of Tertullian) Idoneus patientiae sequester Deus, God will truly account for all our sufferings:
but make ready the sacrifice, and binde it to the hornes of the altar, bestovvinge a fevve vvordes of blessing and dedication (if I speake rightly) before the offering thereof? Ionas is sacrificed in the nexte verse, So they tooke vp Ionas ;
but make ready the sacrifice, and bind it to the horns of the altar, bestowing a few words of blessing and dedication (if I speak rightly) before the offering thereof? Ionas is sacrificed in the Next verse, So they took up Ionas;
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their feare, praier, proiection of their vvares, sortilege, examination of Ionas, consultation, and other machinations and assaies whatsoever, were but prefaces and introductions to this that followeth.
their Fear, prayer, projection of their wares, sortilege, examination of Ionas, consultation, and other machinations and assays whatsoever, were but prefaces and introductions to this that follows.
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When neither head nor handes, counsaile nor force coulde provide a remedie, they make it their last refuge to commende both themselues and Ionas to God, by supplication t Ionas, by a touch,
When neither head nor hands, counsel nor force could provide a remedy, they make it their last refuge to commend both themselves and Ionas to God, by supplication tO Ionas, by a touch,
a late, but a safe experiment, and if the worst shoulde fall out, that there vvere imperfection or blame in their action nowe intended, praier the soveraignest restoratiue vnder heauen to make it sound againe.
a late, but a safe experiment, and if the worst should fallen out, that there were imperfection or blame in their actium now intended, prayer the sovereignest restorative under heaven to make it found again.
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Praier hath asked pardon, & praier (I doubt not) hath obteined pardon for some of that bloudy generation which slew the very son & heire of the kingdome;
Prayer hath asked pardon, & prayer (I doubt not) hath obtained pardon for Some of that bloody generation which slew the very son & heir of the Kingdom;
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Else, why did he open his mouth at his death, & powre forth his gronings for those that opened his side and powred forth his blood, father forgiue them ?
Else, why did he open his Mouth At his death, & pour forth his groanings for those that opened his side and poured forth his blood, father forgive them?
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Before, they had handled the ores of their trade and occupation, but prevailed not; ( for bodily exercise profiteth nothing :) novve they betake them to the ores of the spirite, invocations, intercessions to the ever-liuing God, that,
Before, they had handled the oars of their trade and occupation, but prevailed not; (for bodily exercise profiteth nothing:) now they betake them to the oars of the Spirit, invocations, intercessions to the everliving God, that,
These are the ores (my brethren) which shall rowe the shippe through all the stormes and insurrections of the waues of the seas, I meane the Arke of Gods Church vniuersal,
These Are the oars (my brothers) which shall row the ship through all the storms and insurrections of the waves of the Seas, I mean the Ark of God's Church universal,
blew & livide with envy, boiling with wrath, deepe with covetousnes, foming with luxuriousnesse, swallowing & drinking in all by oppression, dangerfull for the rockes of presumption and desperation, rising with the waues of passions & perturbations, ebbing & flowing with inconstancy, brinish and salte with iniquity,
blue & livid with envy, boiling with wrath, deep with covetousness, foaming with luxuriousness, swallowing & drinking in all by oppression, dangerful for the Rocks of presumption and desperation, rising with the waves of passion & perturbations, ebbing & flowing with inconstancy, brinish and salt with iniquity,
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where we haue reason to carry a suspition of all our waies, and he that is most righteous in the cluster of mankinde, falleth in his happiest day seven times, and though we were privie to nothinge in our selues, yet were wee not iustified thereby, but had need to craue, Clense vs, O Lord, frō our secret faults ;
where we have reason to carry a suspicion of all our ways, and he that is most righteous in the cluster of mankind, falls in his Happiest day seven times, and though we were privy to nothing in our selves, yet were we not justified thereby, but had need to crave, Cleanse us, Oh Lord, from our secret Faults;
where we are taught to say, father forgiue our debts: and if the summe of our sins at our liues end be ten thousand talents, then whether we speake or thinke, wake or sleepe,
where we Are taught to say, father forgive our debts: and if the sum of our Sins At our lives end be ten thousand Talents, then whither we speak or think, wake or sleep,
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nor time, nor businesse vnmeete to so holy and necessary an exercise? that whether we beginne the day, we may say with Abrahams servaunt, O Lorde sende mee good speede this day :
nor time, nor business unmeet to so holy and necessary an exercise? that whither we begin the day, we may say with Abrahams servant, Oh Lord send me good speed this day:
or vvhither wee be covered with the shaddowes of the night, we may begge with that sweete singer of Israell, Lighten mine eies that I sleepe not in death :
or whither we be covered with the shadows of the night, we may beg with that sweet singer of Israel, Lighten mine eyes that I sleep not in death:
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or whatsoeuer vvee attempt in either of these two seasons, vve may prevent it vvith the blessing of that other Psalme, Prosper the vvorke of our handes vpon vs, oh prosper thou our handy vvorkes.
or whatsoever we attempt in either of these two seasons, we may prevent it with the blessing of that other Psalm, Prosper the work of our hands upon us, o prosper thou our handy works.
when thou arisest vp, walke with the staffe of his providence. In this prayer of the Marriners, there are many notable specialities: First, it is common;
when thou arisest up, walk with the staff of his providence. In this prayer of the Mariners, there Are many notable specialities: First, it is Common;
And that we may know that we are not stinted in our praiers, onlie to our selues and our private families (as the Athenians woulde offer sacrifice but only for their owne citty and the•r neighbours of Chios) our Saviour hath taught vs the contrary, in that absolute forme of his, vvilling vs to say, Our father vvhich art in heaeuen :
And that we may know that we Are not stinted in our Prayers, only to our selves and our private families (as the Athenians would offer sacrifice but only for their own City and the•r neighbours of Chios) our Saviour hath taught us the contrary, in that absolute Form of his, willing us to say, Our father which art in heaeuen:
If, vvhere two or three bee gathered togither in his name, he is in the midst of them, much rather in the midst of a people, in the midst of thousandes, in whom there is anima vna, cor vnum, one soule, one hart, one tongue,
If, where two or three bee gathered together in his name, he is in the midst of them, much rather in the midst of a people, in the midst of thousandes, in whom there is anima Una, cor One, one soul, one heart, one tongue,
and as it is thy worke alone, that those who dwell togither in one house, shall be of one minde, so magnifie this worke amongst vs, that the children of this Realme which flie from our Churches and oratories,
and as it is thy work alone, that those who dwell together in one house, shall be of one mind, so magnify this work among us, that the children of this Realm which fly from our Churches and oratories,
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as Iohn from the bathe wherein Cerinthus was, rending and tearing the soule of this countrey into two peeces, dividing the voice and language thereof in their praiers to GOD, Elias and his companye praying in one place,
as John from the bath wherein Cerinthus was, rending and tearing the soul of this country into two Pieces, dividing the voice and language thereof in their Prayers to GOD, Elias and his company praying in one place,
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that at length they may consider from whence they are fallen and severed, both from the vnitie of this publique body of ours, wherein they haue their maintenance,
that At length they may Consider from whence they Are fallen and severed, both from the unity of this public body of ours, wherein they have their maintenance,
Else even the praiers of the iust, if they be perfunctory and colde, rather of custome than of devotion and piety, they profit not, but to condemnation.
Else even the Prayers of the just, if they be perfunctory and cold, rather of custom than of devotion and piety, they profit not, but to condemnation.
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but for vvante of invvarde desire,) the voice of our spirite is softe and submisse, and dyeth in the aire before it ascendeth into the presence of GOD;
but for want of inward desire,) the voice of our Spirit is soft and submiss, and Dies in the air before it Ascendeth into the presence of GOD;
wee bowe the knees of our flesh, but not the knees of our heartes. Hee that knewe in his soule, that praier from feinedlippes and a fase heart vvoulde returne emptie into his bosome that sent it vp,
we bow the knees of our Flesh, but not the knees of our hearts. He that knew in his soul, that prayer from feinedlippes and a fase heart would return empty into his bosom that sent it up,
We may learne to be zealous in our praiers, euen of those woodden priestes, 1. King. 18. of whome it is written that they called vpon the name of Baal from morning till noone, and when they had no answere, they cried lowde, nay, they cut themselues with kniues and launcers, till the bloude flowed out :
We may Learn to be zealous in our Prayers, even of those wooden Priests, 1. King. 18. of whom it is written that they called upon the name of Baal from morning till noon, and when they had no answer, they cried loud, nay, they Cut themselves with knives and lancers, till the blood flowed out:
But rather let them receiue their lighte and directions for the framing of this holie exercise, from the sunne of righteousnesse, of vvhome the Apostle vvitnesseth, that in the daies of his flesh, hee offered vp praiers and supplications with strong crying and teares, vnto him that vvas able to helpe him.
But rather let them receive their Light and directions for the framing of this holy exercise, from the sun of righteousness, of whom the Apostle Witnesseth, that in the days of his Flesh, he offered up Prayers and supplications with strong crying and tears, unto him that was able to help him.
and laie vpon his face, which never Angell behelde without reverence, and when he had praied before, he praied more earnestly (as the scripture recordeth,) hee once praied, and departed;
and lay upon his face, which never Angel beheld without Reverence, and when he had prayed before, he prayed more earnestly (as the scripture recordeth,) he once prayed, and departed;
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and whereas the Priestes of Baal vsed art to make them bleede, cutting their flesh with launcers and kniues to that purpose, he with the trouble of his soule swet a naturall or rather vnnaturall sweat, like d•oppes of bloude trickling downe to the earth.
and whereas the Priests of Baal used art to make them bleed, cutting their Flesh with lancers and knives to that purpose, he with the trouble of his soul sweated a natural or rather unnatural sweat, like d•oppes of blood trickling down to the earth.
and the hearte not pricked with any inwarde compunction, honouring GOD with our mouthes, and our spirites farre from him, deserue to bee answered as hee answered the Iewes, Esay 1. When you stretch foorth your handes, I will hide mine eies from you,
and the heart not pricked with any inward compunction, honouring GOD with our mouths, and our spirits Far from him, deserve to be answered as he answered the Iewes, Isaiah 1. When you stretch forth your hands, I will hide mine eyes from you,
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the alter is without fire, praier without heate, wordes without intention, gesture of the body without the consent of the inwarde man. They cried vnto the Lord.
the altar is without fire, prayer without heat, words without intention, gesture of the body without the consent of the inward man. They cried unto the Lord.
It is not lesse then a miracle, that men so newely endued with the knowledge of God, can so presently renounce their ancient idolles which they had ever served,
It is not less then a miracle, that men so newly endued with the knowledge of God, can so presently renounce their ancient Idols which they had ever served,
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and keepe them from invocation of the Lorde of hostes. No reason can bee yeelded but this, The winde bloweth where it lifteth, and the spirite breatheth where it will,
and keep them from invocation of the Lord of hosts. No reason can be yielded but this, The wind blows where it lifts, and the Spirit breathes where it will,
who of the stones by the bankes of Iordan (saith Iohn Baptist) is able to raise vp children to Abraham, & daily doth raise vp children to himselfe, to do him worship and service, of those that were hardned in idolatry before, like flintes in the streetes.
who of the stones by the banks of Iordan (Says John Baptist) is able to raise up children to Abraham, & daily does raise up children to himself, to do him worship and service, of those that were hardened in idolatry before, like flints in the streets.
No man commeth to the sonne, vnlesse the father drawe him, and if the father haue once given him into his handes, all the devils in hell cannot pull him out againe.
No man comes to the son, unless the father draw him, and if the father have once given him into his hands, all the Devils in hell cannot pull him out again.
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howe shall they call on him, NONLATINALPHABET, in whome, or vpon whome they haue not beleeved ? We beleeue that there are Angels, which the Sadduces denied.
how shall they call on him,, in whom, or upon whom they have not believed? We believe that there Are Angels, which the Sadducees denied.
And if an Angell should come from heaven vnto vs with a message from God, as he came to Mary and others, we would beleeue Angels, that is, giue credence vnto them, as they did.
And if an Angel should come from heaven unto us with a message from God, as he Come to Marry and Others, we would believe Angels, that is, give credence unto them, as they did.
But if we beleeue in Angels, we forget their place of ministration which they are apointed vnto ▪ and make them our Gods. Much lesse beleeue we in the sonnes of men, which are lesse than Angels.
But if we believe in Angels, we forget their place of ministration which they Are appointed unto ▪ and make them our God's Much less believe we in the Sons of men, which Are less than Angels.
Therefore the gleaning of these Marriners is more worth than the whole vintage of Rome, who in a moment of time haue gathered more knowledge howe to informe their praiers aright,
Therefore the gleaning of these Mariners is more worth than the Whole vintage of Room, who in a moment of time have gathered more knowledge how to inform their Prayers aright,
It may be a challenge sufficient vnto them all (to say no more) that in so many praiers of both auncient and righteous patriarkes, prophets, Iudges, kings, registred in the booke of GOD,
It may be a challenge sufficient unto them all (to say no more) that in so many Prayers of both ancient and righteous Patriarchs, Prophets, Judges, Kings, registered in the book of GOD,
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and note from the beginning of Genesis to the end of the Revelation) they cannot finde one directed to Cherub or Seraphin, Gabriel or Raphael, Abraham or Moses,
and note from the beginning of Genesis to the end of the Revelation) they cannot find one directed to Cherub or Seraphin, Gabriel or Raphael, Abraham or Moses,
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than a newe and recent devise of praier, obtruded vnto vs by those, who falsly suppose themselues to bee the pillers and staies of Gods militant church.
than a new and recent devise of prayer, obtruded unto us by those, who falsely suppose themselves to be the pillars and stays of God's militant Church.
Wherin there are first some reasons in our owne behalfe, wherwith we insinuate our selves into the favour of God, that he may heare vs. 1. Bow downe thine •are vnto me, O Lord.
Wherein there Are First Some Reasons in our own behalf, wherewith we insinuate our selves into the favour of God, that he may hear us 1. Bow down thine •are unto me, Oh Lord.
1. His generall exhibition of mercy to all, 2. particular and personall application to some, 3. the rarenesse and maiesty of his workes, 4. the consent of nature and nations, 5. the singularity of godheade, these are motions and perswasions to call forth our prayers;
1. His general exhibition of mercy to all, 2. particular and personal application to Some, 3. the rareness and majesty of his works, 4. the consent of nature and Nations, 5. the singularity of godhead, these Are motions and persuasions to call forth our Prayers;
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remissa intentio, vox submissa, In the eares of God a vehement desire is a great crie, a remisse and carelesse intention is a submisse and still voice.
Remission Intentio, vox Subject, In the ears of God a vehement desire is a great cry, a remiss and careless intention is a submiss and still voice.
What then? hath the tongue immunity therby from doing that homage vnto the Lord which he hath enioyned it? shal not the calues of our lippes bee required,
What then? hath the tongue immunity thereby from doing that homage unto the Lord which he hath enjoined it? shall not the calves of our lips be required,
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because we haue tendered the calues of our heartes? must not both the heart beleeue, and the mouth make confession ? and as the one is the cistetne within thy selfe to conteine the honour of God,
Because we have tendered the calves of our hearts? must not both the heart believe, and the Mouth make Confessi? and as the one is the cistetne within thy self to contain the honour of God,
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And as thou liftest vp thy soule with David in the 86. Psal. so lift vp thy handes also with Moses, lift vp thine eies with Steven, lift vp thy voice with Deborah,
And as thou liftest up thy soul with David in the 86. Psalm so lift up thy hands also with Moses, lift up thine eyes with Steven, lift up thy voice with Deborah,
and with all the children of God, whose pleasure and ioy it is to heare God praised in the great congregation. If there be priestes to pray for the people, which must weepe betweene the porch and the altar, even in the body and navell of the church, vvhere the sounde of his voice may best bee hearde, and saye, spare thy people O Lorde &c. if there bee temples and churches which the prophet hath tearmed,
and with all the children of God, whose pleasure and joy it is to hear God praised in the great congregation. If there be Priests to pray for the people, which must weep between the porch and the altar, even in the body and navel of the Church, where the sound of his voice may best be heard, and say, spare thy people Oh Lord etc. if there be Temples and Churches which the Prophet hath termed,
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They come not to bragge, wee are worthy O Lord, whome thou shouldest do for, (as the princes of the people spake for the Centurion in the gospell;) they come not to indent and bargaine If thou wilt be our God &c. they knowe they stand vpon grace, not desert,
They come not to brag, we Are worthy Oh Lord, whom thou Shouldst do for, (as the Princes of the people spoke for the Centurion in the gospel;) they come not to indent and bargain If thou wilt be our God etc. they know they stand upon grace, not desert,
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Iacob protesteth, Minor sum, I am lesse than the least of thy mercies ; hee was preferred before his elder brother, and made the father of the twelue tribes.
Iacob protesteth, Minor sum, I am less than the least of thy Mercies; he was preferred before his elder brother, and made the father of the twelue tribes.
he heard, feare not, I will henceforth make thee a fisher of men ▪ Iohn Baptist soundeth, Non sum diguus, I am not worthy to loose the latchet of his shoe ;
he herd, Fear not, I will henceforth make thee a fisher of men ▪ John Baptist soundeth, Non sum diguus, I am not worthy to lose the latchet of his shoe;
The blessed Virgin in her aunswere to the Angell sheweth, that the salutation no way lifted vp her hearte, ecce ancilla Domini, beholde the hande-maide of the LORD ;
The blessed Virgae in her answer to the Angel shows, that the salutation no Way lifted up her heart, ecce ancilla Domini, behold the handmaid of the LORD;
This base and inglorious style of the most glorious Saintes of God, Non sum dignus, and the like, shall get vs the honour of Saintes, shall raise vs from the dust,
This base and inglorious style of the most glorious Saints of God, Non sum Dignus, and the like, shall get us the honour of Saints, shall raise us from the dust,
What was it in the blessed Virgin, the mother of Gods first-borne, the glory and flowre of women-kinde, that God regarded so much? She telleth you in her songe of thanksgiving, Hee hath regarded the lowlinesse of his hand-maide ;
What was it in the blessed Virgae, the mother of God's firstborn, the glory and flower of womenkind, that God regarded so much? She Telleth you in her song of thanksgiving, He hath regarded the lowliness of his handmaid;
It is not without some mystery, that the Angels tolde the shepheards, Luke 2. this shall be a signe vnto you, you shall finde the infant wrapt in swadling clothes.
It is not without Some mystery, that the Angels told the shepherds, Lycia 2. this shall be a Signen unto you, you shall find the infant wrapped in swaddling clothes.
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hee tooke fisher-men to bee his disciples, embraced young children, paide tribute to his inferiours, fled away that hee might not be made a king, washed the feete of his apostles, charged the leper not to tell any man, rode vpon an asse, sought his fathers glory, not his owne, to whome he was obedient to the death, even to the death of the crosse.
he took fishermen to be his Disciples, embraced young children, paid tribute to his inferiors, fled away that he might not be made a King, washed the feet of his Apostles, charged the leper not to tell any man, road upon an Ass, sought his Father's glory, not his own, to whom he was obedient to the death, even to the death of the cross.
In this be• of humility let mee rest your soules for this time, and let vs beseech the God of maiesty, who is higher than the highest in the earth, who will resiste the proude,
In this be• of humility let me rest your Souls for this time, and let us beseech the God of majesty, who is higher than the highest in the earth, who will resist the proud,
the sixte vvee are to proceede vnto ▪ The Importunity they vse, implied in the doubling and iterating of their suppliant tearmes, Wee beseech thee, O Lorde, wee beseech thee. Woe bee to him that is alone, who when he hath spoken once, speaketh no more,
the sixte we Are to proceed unto ▪ The Importunity they use, implied in the doubling and iterating of their suppliant terms, we beseech thee, Oh Lord, we beseech thee. Woe be to him that is alone, who when he hath spoken once, speaks no more,
that as the kine of the Philistines, which bare the Arke, though they were milche, and had calues at home, yet they kept the straight way to •ethshemesh, and held one path,
that as the kine of the philistines, which bore the Ark, though they were milche, and had calves At home, yet they kept the straight Way to •ethshemesh, and held one path,
as they to Bethshemesh, holding one path of perseverance, lowing with zeale, turning neither to the right nor to the left hand with wandring cogitations, till it commeth into the field and garden of God, where her harvest groweth.
as they to Bethshemesh, holding one path of perseverance, lowing with zeal, turning neither to the right nor to the left hand with wandering cogitations, till it comes into the field and garden of God, where her harvest grows.
It sheweth what loue our Saviour bare to the holy city, in that he repeated his sorrowes over it, O Ierusalem, Ierusalem, as if hee had made a vowe with David,
It shows what love our Saviour bore to the holy City, in that he repeated his sorrows over it, Oh Ierusalem, Ierusalem, as if he had made a Voelli with David,
I cānot leaue thee at the first naming, thou art deeper in my hart, therefore I say, Ierusalem, and againe Ierusalem, I ever regarded thy welfare with vndoubted compassion.
I cannot leave thee At the First naming, thou art Deeper in my heart, Therefore I say, Ierusalem, and again Ierusalem, I ever regarded thy welfare with undoubted compassion.
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The mar•iners import no lesse, in repeating their request, we beseech thee O Lord, and once againe, we beseech thee, pardon our importunate out-cries, our heartes are fixed, yea our heartes are fixed, our soules are athirst for thy loving kindnes, wee will giue thee no rest, till thou receivest our praiers.
The mar•iners import no less, in repeating their request, we beseech thee Oh Lord, and once again, we beseech thee, pardon our importunate Outcries, our hearts Are fixed, yea our hearts Are fixed, our Souls Are athirst for thy loving kindness, we will give thee no rest, till thou receivest our Prayers.
as when vvee persvvade our selues, that our impatience in praier can never offende his patience He that hath twise and ten times togither ingeminated the riches of his mercy, as Exod. 34. The Lord, the Lord, is mercifull, gracious, slowe to anger, abundant in goodnes,
as when we persuade our selves, that our impatience in prayer can never offend his patience He that hath twice and ten times together ingeminated the riches of his mercy, as Exod 34. The Lord, the Lord, is merciful, gracious, slow to anger, abundant in Goodness,
A woman of Canaan in the gospell, calleth vpon our Saviour, Have mercie vpon mee, O Lord, thou sonne of David, my daughter is miserably vexed with a devill;
A woman of Canaan in the gospel, calls upon our Saviour, Have mercy upon me, Oh Lord, thou son of David, my daughter is miserably vexed with a Devil;
Consider what discouragements her poore soule digested, 1. shee was not aunswered by Christ, 2. shee had backe-friends of his disciples, 3. she was none of the lost sheepe, 4. shee was a whelpe ;
Consider what discouragements her poor soul digested, 1. she was not answered by christ, 2. she had Backfriends of his Disciples, 3. she was none of the lost sheep, 4. she was a whelp;
and the dumbe to speake, she cried to the eares and tongue of her redeemer, Ephata, Bee yee opened, heare and aunswere my petition, fullfill my request.
and the dumb to speak, she cried to the ears and tongue of her redeemer, Ephatha, be ye opened, hear and answer my petition, fulfil my request.
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If you observed it in the last historie, The disciples of •hrist thought it an impudent parte, that the Syrophoenissian cryed after them, Sende her avvaye. Did Christe so accounte it,
If you observed it in the last history, The Disciples of •hrist Thought it an impudent part, that the Syrophoenissian cried After them, Send her away. Did Christ so account it,
hee saide to himselfe, I am vvell pleased that shee cryeth after mee, it delighted his eares to heare her redoubled obsecrations, more than the instrumentes of David coulde haue done, it gaue him matter to vvorke vpon, it tried a faith, it vvanne a soule, it occasioned a miracle.
he said to himself, I am well pleased that she Cries After me, it delighted his ears to hear her redoubled Prayer, more than the Instruments of David could have done, it gave him matter to work upon, it tried a faith, it wan a soul, it occasioned a miracle.
Bernard to this purpose noteth of the spouse in the Canticles, beginning her suite, and woing of Christ so rudely as shee doeth, let him kisse mee with the kisses of his mouth ;
Bernard to this purpose notes of the spouse in the Canticles, beginning her suit, and wooing of christ so rudely as she doth, let him kiss me with the Kisses of his Mouth;
though to entreate a greate fauour of a greate Lorde, shee vseth no flattery vnto him, shee seeketh no meanes, shee goeth not about by driftes and circumlocutions, shee maketh no preamble, shee worketh no benevolence,
though to entreat a great favour of a great Lord, she uses no flattery unto him, she seeks no means, she Goes not about by drifts and circumlocutions, she makes no preamble, she works no benevolence,
The parables in Sainte Luke, the one of a friende called vp at midnight, the other of a wicked iudge, instruct vs thus much, that vnlesse vvee holde a meaner opinion of God,
The parables in Saint Lycia, the one of a friend called up At midnight, the other of a wicked judge, instruct us thus much, that unless we hold a meaner opinion of God,
than of the most vnrighteous iudge, (than which, what can bee thought more blasphemous?) vvee shoulde not distrust the successe of our praiers, but that improbitie and importunitie at the least would draw him to audience.
than of the most unrighteous judge, (than which, what can be Thought more blasphemous?) we should not distrust the success of our Prayers, but that improbity and importunity At the least would draw him to audience.
It was midnight with these marriners ▪ when they called at the gates of God, ( the friende and louer of the soules of men ) the vnseasonablest and deadest time, in the iudgement of humane reason:
It was midnight with these Mariners ▪ when they called At the gates of God, (the friend and lover of the Souls of men) the unseasonablest and deadest time, in the judgement of humane reason:
and, because he denied them the first time, they knocked againe, We beseech thee O Lord, and I doubt not but they continued knocking, till in the ende he arose,
and, Because he denied them the First time, they knocked again, We beseech thee Oh Lord, and I doubt not but they continued knocking, till in the end he arose,
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Hence come their teares, this is the thorne that pricketh them, feare to offende in hurting an harmelesse man, togither with that stinge and venime, which sinne leaueth behinde it;
Hence come their tears, this is the thorn that pricks them, Fear to offend in hurting an harmless man, together with that sting and venom, which sin Leaveth behind it;
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they knowe it will call for vengeaunce, and though it passe the hande, and the eye, speeding it selfe in the seeming of him that doeth it, into the lande of forgetfulnesse,
they know it will call for vengeance, and though it pass the hand, and the eye, speeding it self in the seeming of him that doth it, into the land of forgetfulness,
wee knowe that no sinne can escape thy dreadfull hande, therefore if we happe to offende in spilling innocente bloude, laie not our iniquitie vpon vs, blotte it out of thy booke, let it passe as a morning dewe before the sunne, and not be imputed.
we know that no sin can escape thy dreadful hand, Therefore if we happen to offend in spilling innocent blood, lay not our iniquity upon us, blot it out of thy book, let it pass as a morning dew before the sun, and not be imputed.
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Wee may take vnto vs wordes, (as the Prophet speaketh) and say vnto the Lorde (at all times) Take away all iniquitie, and receaue vs graciously, so vvill wee render the calues of our lippes.
we may take unto us words, (as the Prophet speaks) and say unto the Lord (At all times) Take away all iniquity, and receive us graciously, so will we render the calves of our lips.
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In the time of a plague, wee must make of our praiers a particular M•thridate against the plague, acknowledging the hand of God, that inflicted it, knowing that the cause and originall thereof is not so much infection in the aire,
In the time of a plague, we must make of our Prayers a particular M•thridate against the plague, acknowledging the hand of God, that inflicted it, knowing that the cause and original thereof is not so much infection in the air,
and sowne as they goe in the streetes, for vvant of foode, wee must pray in another stile, that the LORD vvill vouchsafe to heare the heauens againe, the heavens may heare the earth, the earth the corne, the vine,
and sown as they go in the streets, for want of food, we must pray in Another style, that the LORD will vouchsafe to hear the heavens again, the heavens may hear the earth, the earth the corn, the vine,
If the enemy shall saie against vs, Come, vvee will devour, vvee will devoure, the name of Sion shall bee no more had in remembraunce, wee must turne vnto the Lord with another forme of supplication;
If the enemy shall say against us, Come, we will devour, we will devour, the name of Sion shall be no more had in remembrance, we must turn unto the Lord with Another Form of supplication;
If the heavens be brasse aboue vs, and droppe no moisture vpon our fruites, or if the spoutes, which God hath devided in the aire, powre downe too much vpon our heads, (sometime hee roareth so fearefully with his voice of thunders,
If the heavens be brass above us, and drop no moisture upon our fruits, or if the spouts, which God hath divided in the air, pour down too much upon our Heads, (sometime he roareth so fearfully with his voice of Thunders,
as who may abide it? his lightnings giue shine to the earth, and our eies are daseled thereat, hee raineth dovvne tempestes and stormes vpon vs, haile-stones and coles of fire, this is our portion sometimes to drinke:) still as his plagues are newe,
as who may abide it? his lightnings give shine to the earth, and our eyes Are dazzled thereat, he rains down tempests and storms upon us, hailstones and coals of fire, this is our portion sometime to drink:) still as his plagues Are new,
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for the fuller explication of the wordes themselues, it may please you to take knowledge of two thinges. 1. The proceeding of God in the case of bloudshead, life for life, deliuered in the former clause;
for the fuller explication of the words themselves, it may please you to take knowledge of two things. 1. The proceeding of God in the case of bloodshed, life for life, Delivered in the former clause;
The lawe is generall touching the former, Exod. 21. life for life, eye for eye, tooth for tooth, hande for hande, foote for foote, burning for burning, wounde for wounde, stripe for stripe.
The law is general touching the former, Exod 21. life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.
Gen. 9. I will require your bould wherein your liues are ; (that is one reason:) in the nexte wordes, vvho so sheadeth mans bloude, by man shall his bloude bee shed,
Gen. 9. I will require your bold wherein your lives Are; (that is one reason:) in the Next words, who so sheadeth men blood, by man shall his blood be shed,
Our Saviour reciteth the lavve in the gospell Math. 26. vvho so taketh the svvorde, shall perish vvith the sworde, And that wee may knowe this lavve was neuer repealed, wee finde it in the last booke, Reuelation. 13. If anie leade into captivitie, hee shall goe into captivitie;
Our Saviour reciteth the law in the gospel Math. 26. who so Takes the sword, shall perish with the sword, And that we may know this law was never repealed, we find it in the last book, Revelation. 13. If any lead into captivity, he shall go into captivity;
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and, as in that first plague wherewith Pharaoh was smitten, all the waters of Aegypt in their rivers, their streames, their pondes, their pooles, their vessels of woode ▪ and their vessels of stone, were changed into blood:
and, as in that First plague wherewith Pharaoh was smitten, all the waters of Egypt in their Rivers, their streams, their ponds, their pools, their vessels of wood ▪ and their vessels of stone, were changed into blood:
as if the aire were died into it, the visions of his head in the night time shal cast a boule of bloud in his face, all the cogitations and thoughtes of his heart shall overflow with the remembrance of that bloud which hee hath effused.
as if the air were died into it, the visions of his head in the night time shall cast a boul of blood in his face, all the cogitations and thoughts of his heart shall overflow with the remembrance of that blood which he hath effused.
Againe, if he that hath killed a man, dieth in his bed, or otherwise by the handes of God, without the irrogation of this iudgement vpon him, to be killed or executed by the hands of men;
Again, if he that hath killed a man, Dieth in his Bed, or otherwise by the hands of God, without the irrogation of this judgement upon him, to be killed or executed by the hands of men;
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yet let him know, that he is dead by the law already, the sworde of the spirit of God hath fallen vpon him, the word and sentence of the law hath condemned him,
yet let him know, that he is dead by the law already, the sword of the Spirit of God hath fallen upon him, the word and sentence of the law hath condemned him,
and that hee is reserved to the iudgemente of the greate daie, where the sworde of eternall damnation, the double and triple edge whereof can neuer be rebated, shall feede vpon his flesh,
and that he is reserved to the judgement of the great day, where the sword of Eternal damnation, the double and triple edge whereof can never be rebated, shall feed upon his Flesh,
Or lastly, if he escape the dint of all these swordes, temporall in this life, internal in the conscience, eternall in the worlde to come, let him thanke his crucified redeemer, whose stripes haue healed him, the wounding and bleeding of whose precious body, hath made intercession with his father in heauen, that the wounds and bloudshed which he was worker of, are not thought vpon.
Or lastly, if he escape the dint of all these swords, temporal in this life, internal in the conscience, Eternal in the world to come, let him thank his Crucified redeemer, whose stripes have healed him, the wounding and bleeding of whose precious body, hath made Intercession with his father in heaven, that the wounds and bloodshed which he was worker of, Are not Thought upon.
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The Pelagians of our time, magnifying the arme of flesh, and the nature of mankinde, more than reason admitteth, by a sophisticall and deceitfull conclusion, haue sought to obscure the trueth,
The Pelagians of our time, magnifying the arm of Flesh, and the nature of mankind, more than reason admitteth, by a sophistical and deceitful conclusion, have sought to Obscure the truth,
and to over•reach the world in this pointe ▪ For, because they finde in the scriptures often mention of the innocencie, iustice, perfection of the children of God, they dissembling,
and to over•reach the world in this point ▪ For, Because they find in the Scriptures often mention of the innocence, Justice, perfection of the children of God, they dissembling,
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Their paralogisme is easily discovered and disprooued by the rule of Augustine; When the perfection of any man is named, vvee must consider wherein it is named.
Their paralogism is Easily discovered and disproved by the Rule of Augustine; When the perfection of any man is nam, we must Consider wherein it is nam.
and yet vnperfite in the loue it selfe. It were absurdly concluded, Ionas was innocent towards the Marriners, therefore innocent towardes the Israelites;
and yet unperfect in the love it self. It were absurdly concluded, Ionas was innocent towards the Mariners, Therefore innocent towards the Israelites;
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than Augustine had, himselfe in that ambitious age being sifted and proued by so many adversaries to the grace and righteousnes of God, I will giue you a short taste of his aunswers and satisfactions to the question,
than Augustine had, himself in that ambitious age being sifted and proved by so many Adversaries to the grace and righteousness of God, I will give you a short taste of his answers and satisfactions to the question,
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Bernarde vpon the former wordes to the Philippians, (that I may inserte his iudgement also by the way) beateth downe the arrogancie of all high minded flesh;
Bernard upon the former words to the Philippians, (that I may insert his judgement also by the Way) beats down the arrogancy of all high minded Flesh;
Magnum electionis vas, profectum abnuit, perfectum fatetur. The greate vessell of election denyeth perfection to himselfe, confesseth his profection and goinge forwarde;
Magnum electionis vas, profectum abnuit, perfectum fatetur. The great vessel of election denyeth perfection to himself, Confesses his profection and going forward;
and shall be indeede ? Finally, hee alloweth a certaine perfection sufficient to converse and holde societie vvith mankinde, a perfection for the modell and capacitie of this life,
and shall be indeed? Finally, he alloweth a certain perfection sufficient to converse and hold society with mankind, a perfection for the model and capacity of this life,
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for the state of passengers and way faring men, and whatsoeuer hee allovveth more in this kinde, I am sure he concludeth, that the perfection of all righteous men,
for the state of passengers and Way faring men, and whatsoever he alloweth more in this kind, I am sure he Concludeth, that the perfection of all righteous men,
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The Evangelist Sainte Luke reporteth of Zacharie and Elizabeth his vvife, that they vvere both righteous before God, that is, without hypocrisie, vvalking in the commaundementes of God, (Now because they vvalked, it is an argument, that they were not yet come to the marke) NONLATINALPHABET, in all the commauddementes and iustifications of the Lorde.
The Evangelist Saint Luke Reporteth of Zacharias and Elizabeth his wife, that they were both righteous before God, that is, without hypocrisy, walking in the Commandments of God, (Now Because they walked, it is an argument, that they were not yet come to the mark), in all the commauddementes and justifications of the Lord.
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and needeth no exposition, if we say that we haue no sinne, wee deceiue our selues, wee are but blowne bladders ;) the other, some great offences, (as David calleth it) malicious vvickednesse, some hainous, notorious, scandalous sinne, culpable in the eies of men,
and needs no exposition, if we say that we have no sin, we deceive our selves, we Are but blown bladders;) the other, Some great offences, (as David calls it) malicious wickedness, Some heinous, notorious, scandalous sin, culpable in the eyes of men,
It maye bee the vvante of loue, Dilectionis carentia, It may bee the greate sinne of infidelitie, vvhich our Saviour noteth in the Iewes, Iohn the fifteenth;
It may be the want of love, Dilectionis Carentia, It may be the great sin of infidelity, which our Saviour notes in the Iewes, John the fifteenth;
the sinne vvherein all other sinnes are helde, the sinne vnto death, the sinne not to bee repented of, and therefore not to bee pardoned. Against Parmenian he aunswereth it thus;
the sin wherein all other Sins Are held, the sin unto death, the sin not to be repented of, and Therefore not to be pardoned. Against Parmenian he Answers it thus;
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The spouse in the Canticles, may bee faire amongest women, yet her beautye not such, but that shee iustlye complaineth of her blackenesse. Though she exceedeth the soules of men,
The spouse in the Canticles, may be fair amongst women, yet her beauty not such, but that she justly Complaineth of her blackness. Though she exceeds the Souls of men,
Iohn Baptist had not a greater amongest the sonnes of vvomen, but vvhosoever vvas least in the kingdome of GOD, and all the coelestiall spirites are farre beyonde him.
John Baptist had not a greater amongst the Sons of women, but whosoever was least in the Kingdom of GOD, and all the celestial spirits Are Far beyond him.
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Therefore vve may conclude with the same father, whose shielde I haue hitherto vsed against the enemies to the grace of God, Blessed are they that hunger and thirst after righteousnesse.
Therefore we may conclude with the same father, whose shield I have hitherto used against the enemies to the grace of God, Blessed Are they that hunger and thirst After righteousness.
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And to speake the trueth, in the vvhole question of iustification betwixte the Papistes and vs, our iustice is not iustice in proper and direct tearmes, but mercy.
And to speak the truth, in the Whole question of justification betwixt the Papists and us, our Justice is not Justice in proper and Direct terms, but mercy.
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First, wisedome in preaching and instruction; Secondly, righteousnesse in the forgiuenesse of our sinnes; Thirdly, sanctification in the holinesse of our liues;
First, Wisdom in preaching and instruction; Secondly, righteousness in the forgiveness of our Sins; Thirdly, sanctification in the holiness of our lives;
and appealeth vnto the righteousnesse of the Lorde, O Lorde according vnto all thy righteousnes, let thine anger bee turned away, ver. 16. For the Lords sake, that is, thy Christ, thine annointed, verse 17. For thy greate tender mercies, verse 18. Finallie, for thine owne sake, ver. 19. This was the spirit of Daniell;
and appealeth unto the righteousness of the Lord, Oh Lord according unto all thy righteousness, let thine anger be turned away, ver. 16. For the lords sake, that is, thy christ, thine anointed, verse 17. For thy great tender Mercies, verse 18. Finally, for thine own sake, ver. 19. This was the Spirit of Daniell;
Blessed are all those vvho are thus discharged of their vnsupportable soules burden, that though they have many sinnes, they are bound vp in a bundle, and drawne into a narrowe roome;
Blessed Are all those who Are thus discharged of their unsupportable Souls burden, that though they have many Sins, they Are bound up in a bundle, and drawn into a narrow room;
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and by his most righteous iustice registred, yet the bookes are defaced, and all those writinges against vs, na•e• to the crosse of Christ, by whome we are redeemed.
and by his most righteous Justice registered, yet the books Are defaced, and all those writings against us, na•e• to the cross of christ, by whom we Are redeemed.
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THe praier of the Marriners, vvithout longer repetition, vvas common, fervent, discreet, vocall, humble, importunate, pertinent to the time & occasion, wel grounded. •n the 7th. of these, wherein I obserued hovve rightly they applyed thēselues to the deprecation of their present daungers, I examined, besides their general intēt in asking pardō for bloudshed, 2. particulars arising naturally frō the words: 1. the proceeding of God in case of murther, life for life : 2. in vvhat respect the bloud of Ionas might be tearmed innocent ;
THe prayer of the Mariners, without longer repetition, was Common, fervent, discreet, vocal, humble, importunate, pertinent to the time & occasion, well grounded. •n the 7th. of these, wherein I observed how rightly they applied themselves to the deprecation of their present dangers, I examined, beside their general intent in asking pardon for bloodshed, 2. particulars arising naturally from the words: 1. the proceeding of God in case of murder, life for life: 2. in what respect the blood of Ionas might be termed innocent;
not that the life of Ionas could no way be toucht with sinne, but that it was freed in his present and particular behaviour towards this cōpany with whome he sailed.
not that the life of Ionas could no Way be touched with sin, but that it was freed in his present and particular behaviour towards this company with whom he sailed.
I would further haue demaūded, but that the time intercepted me, how Ionas could be held innocent towards the Marriners, whom hee had actually wronged in the losse of their temporall commodities, (for he onely was the cause of that generall detriment,) and the hazard was as great, that hee might haue eased them of their better treasure, I meane their lives,
I would further have demanded, but that the time intercepted me, how Ionas could be held innocent towards the Mariners, whom he had actually wronged in the loss of their temporal commodities, (for he only was the cause of that general detriment,) and the hazard was as great, that he might have eased them of their better treasure, I mean their lives,
Though their voiage vvere lost by this meanes, their busines disapointed, the season of their marte diverted, their marchandize wrackt, their provision wasted, (it may be) to some, their wiues and children vndone, their estate sunke by it,
Though their voyage were lost by this means, their business disappointed, the season of their mart diverted, their merchandise wracked, their provision wasted, (it may be) to Some, their wives and children undone, their estate sunk by it,
The perswasiō holdeth by cōparison, that if nature so newly reformed, having tasted but the milke of the knowledge of God, haue so quicke a digestiō of forepassed wrongs, much more is required of vs, who have bene dieted with the strongest meat,
The persuasion holds by comparison, that if nature so newly reformed, having tasted but the milk of the knowledge of God, have so quick a digestion of forepassed wrongs, much more is required of us, who have be dieted with the Strongest meat,
& to whom the precepts of charity have in most ample manner beene revealed. The commendatiō shall ever live which Ambrose giveth to Theodosius the Emperor being dead;
& to whom the Precepts of charity have in most ample manner been revealed. The commendation shall ever live which Ambrose gives to Theodosius the Emperor being dead;
that was wished in him, which in others was feared, that hee would bee angry. Tully reporteth the like of a far vnlike Emperour, that Caesar forgat nothing but iniuries.
that was wished in him, which in Others was feared, that he would be angry. Tully Reporteth the like of a Far unlike Emperor, that Caesar forgot nothing but injuries.
and 70. times 7. times, vvithout number or measure, the sunne rising and the sunne going downe vpon our wrath, our waies being the waies of destruction, our beddes the beddes of mischiefe,
and 70. times 7. times, without number or measure, the sun rising and the sun going down upon our wrath, our ways being the ways of destruction, our Beds the Beds of mischief,
as the Psalme calleth them, daies & nights, openly, privately, meditating, talking, practising howe to avenge our selues of the least discontentmentes.
as the Psalm calls them, days & nights, openly, privately, meditating, talking, practising how to avenge our selves of the least discontentments.
as that patriarke sometimes of Ierusalem was, of whome the proverbe of those times vvente, Nihil vtilius quàm Alexandro malefacere, Nothinge can more profite a man, than to hurte Alexander.
as that patriarch sometime of Ierusalem was, of whom the proverb of those times went, Nihil Utilius quàm Alexander malefacere, Nothing can more profit a man, than to hurt Alexander.
Yet hee kepte but that rule, which they that kepte not, are no parte of the Israell of God, Not to resist euill, To giue cheeke after cheeke, cloake after coate, to take all that was offered,
Yet he kept but that Rule, which they that kept not, Are no part of the Israel of God, Not to resist evil, To give cheek After cheek, cloak After coat, to take all that was offered,
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nay rather to returne good for euill, Rom. 12, loue for enmity, blessing for cursing, good deedes for hatred, praiers for persecutions, Math. 5. VVe rather imbrace the instigations of gentilitye,
nay rather to return good for evil, Rom. 12, love for enmity, blessing for cursing, good Deeds for hatred, Prayers for persecutions, Math. 5. We rather embrace the instigations of gentility,
and such like pro•ocations ▪ I will end with the exhortation of our Lorde, Luke 6. so giue a•d you shalbe• forgiuen Or rather with that which Mat. 6. is more peremptory, If you forgiue him not you shall not bee forgiuen.
and such like pro•ocations ▪ I will end with the exhortation of our Lord, Lycia 6. so give a•d you shalbe• forgiven Or rather with that which Mathew 6. is more peremptory, If you forgive him not you shall not be forgiven.
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He indenteth for that by mercye ▪ vvhich hee mighte exacte of duetye and equ•tie ▪ and hee that shall bee our iudge ▪ almost against the nature and righte of his office, sheweth vs the vvay to escape his iudgementes.
He indenteth for that by mercy ▪ which he might exact of duty and equ•tie ▪ and he that shall be our judge ▪ almost against the nature and right of his office, shows us the Way to escape his Judgments.
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so it marketh vs for servantes of the worst condition, naughty & vngracious seruants, for whom is iustly reserued the vvages of Balaam, I meane, the repayment & stipende of everlasting destruction.
so it marks us for Servants of the worst condition, naughty & ungracious Servants, for whom is justly reserved the wages of balaam, I mean, the repayment & stipend of everlasting destruction.
The last commendation in the praier of the marriners is, their groūding therof vpon the pleasure of God, for thou Lord hast done as it pleased thee ; which soundeth thus.
The last commendation in the prayer of the Mariners is, their grounding thereof upon the pleasure of God, for thou Lord hast done as it pleased thee; which soundeth thus.
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The lot hath enformed vs, the mouth of the prophet himselfe confirmed vnto vs, the cōstant indignation of the sea maketh it past question, that thou in thy counsell hast decreed, that Ionas shalbe cast forth.
The lot hath informed us, the Mouth of the Prophet himself confirmed unto us, the constant Indignation of the sea makes it passed question, that thou in thy counsel hast decreed, that Ionas shall cast forth.
& withal to assent in secret, that the wil & pleasure of God is the exactest rule of equity that can be imagined, as it pleased thee. They gather thus in effect;
& withal to assent in secret, that the will & pleasure of God is the Exactest Rule of equity that can be imagined, as it pleased thee. They gather thus in Effect;
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The wisdome of God it selfe, in whō the deity dwelt bodily, was content to forsake his wisdome & to be ordered & rectified by this squire of his fathers wil, father, not my wil, but thine be fulfilled.
The Wisdom of God it self, in whom the deity dwelled bodily, was content to forsake his Wisdom & to be ordered & rectified by this squire of his Father's will, father, not my will, but thine be fulfilled.
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how was it thine? if good, why relinquished & forsakē? he answereth, Non oportebat propria prae••d•care communibus, Priuate affaires must not hinder publique:
how was it thine? if good, why relinquished & forsaken? he Answers, Non Opportune propria prae••d•care communibus, Private affairs must not hinder public:
but that whereby hee spake otherwise, thy will •e do•e ▪ was better, because it was common not only to the father which gaue his sonne, but to the sonne himselfe, who was offered because hee would ▪ and to vs who hartily desired it.
but that whereby he spoke otherwise, thy will •e do•e ▪ was better, Because it was Common not only to the father which gave his son, but to the son himself, who was offered Because he would ▪ and to us who heartily desired it.
A child may wish the life of his father, whom God hath visited with sicknesse• ▪ and mindeth not to spare ▪ Here haue you the wil of a man against the will of God in some sort.
A child may wish the life of his father, whom God hath visited with sicknesse• ▪ and minds not to spare ▪ Here have you the will of a man against the will of God in Some sort.
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Doth he offend herein? nay rather should he not offend, if, nature and duty forgotten, he wisht otherwise? for whatsoever the secret wil of God hath decreed,
Does he offend herein? nay rather should he not offend, if, nature and duty forgotten, he wished otherwise? for whatsoever the secret will of God hath decreed,
vvee acknowledge thy supreme authoritie, thou sittest vpon the circles of heauen, thou holdest the scepter and ball of the worlde in thy right hande, thou art the king and commander of the ear•h bee it neuer so vnquiet, the heartes of kings and subiectes are in thine hand.
we acknowledge thy supreme Authority, thou Sittest upon the Circles of heaven, thou holdest the sceptre and ball of the world in thy right hand, thou art the King and commander of the ear•h be it never so unquiet, the hearts of Kings and Subjects Are in thine hand.
and aske me, vvhat doest thou ? yea vvhat is that God that can deliver out of my handes? This kinde of impetuous and maisterlesse vvill, the servantes of the servauntes of God (mistearmed) haue challenged to their chaire at Rome.
and ask me, what dost thou? yea what is that God that can deliver out of my hands? This kind of impetuous and masterless will, the Servants of the Servants of God (mistermed) have challenged to their chair At Room.
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For howsoever they behaved themselues, no man might say vnto them, Cur ita facis? vvhy doest thou so ? vvhatsoever they enacted, Sic volo sic iubeo, their will and commaundement was warrant enough.
For howsoever they behaved themselves, not man might say unto them, Cur ita facis? why dost thou so? whatsoever they enacted, Sic volo sic iubeo, their will and Commandment was warrant enough.
So was the speech of the Donatistes (as Augustine remembreth it,) vvhen they had nothing to answere, sic volumus. VVhy? For vvho are thou that iudgest another mans seruaunt? The Pope giveth another re•son.
So was the speech of the Donatists (as Augustine Remember it,) when they had nothing to answer, sic volumus. Why? For who Are thou that Judges Another men servant? The Pope gives Another re•son.
what else doe all flagitious and lewde men, riotous, drunkards, adulterers, shamelesse and dishonest persons, theeues, extortioners, murtherers, robbers, sorcerers, idolaters, vvhat else doe they answere the word of truth and rig•teousnesse,
what Else do all flagitious and lewd men, riotous, drunkards, Adulterers, shameless and dishonest Persons, thieves, extortioners, murderers, robbers, sorcerers, Idolaters, what Else do they answer the word of truth and rig•teousnesse,
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vvhen it reprooveth them, but this, hoc volo, hoc me delectat, thus I will doe, this delighteth me? Now it is most true that the will of God is an absolute, praedominant, soveraigne vvill:
when it Reproveth them, but this, hoc volo, hoc me delectat, thus I will do, this delights me? Now it is most true that the will of God is an absolute, predominant, sovereign will:
The ground of their complainte is good, though they miss-applie it, vvho hath resisted his will? and if we go to farre to enquire and examine, wee are mette in the way,
The ground of their complaint is good, though they miss-apply it, who hath resisted his will? and if we go to Far to inquire and examine, we Are met in the Way,
keepe the commandements, honour God, obey the Prince, loue thy neighbour as thy selfe, this is voluntas signi, his will recorded in holy writ, published abroade, signified to all flesh,
keep the Commandments, honour God, obey the Prince, love thy neighbour as thy self, this is Voluntas Sign, his will recorded in holy writ, published abroad, signified to all Flesh,
and willed as it were to stande backe, O homo, tu quis es qui disputas? O man, vvho art thou that disputest? and preassest so boldlie into the secretes of God? But it is as true which the Apostle demandeth on the behalfe of the Lord, Is there any iniquity with God? far bee it.
and willed as it were to stand back, Oh homo, tu quis es qui disputas? O man, who art thou that Disputes? and preassest so boldly into the secrets of God? But it is as true which the Apostle demandeth on the behalf of the Lord, Is there any iniquity with God? Far be it.
and provoked heauen, vvith many pernitious, infamous mischiefes, rapes, robberies, proditions, burninges, spoylings, depopulations &c. spewe out a blasphemy against righteousnesse it selfe, countenauncing their sinnes by authoritie of him who hateth sinne,
and provoked heaven, with many pernicious, infamous mischiefs, rapes, robberies, proditions, burnings, spoilings, depopulations etc. spew out a blasphemy against righteousness it self, countenancing their Sins by Authority of him who hates sin,
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if I may so call is, and by an accident, a vvill against a wil, that because hee did not that which God had publiquely enioyned, hee should doe another thing which he had privately deter•ined.
if I may so call is, and by an accident, a will against a will, that Because he did not that which God had publicly enjoined, he should do Another thing which he had privately deter•ined.
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Other thinges I knovve not, this I know, that they hate curious and busie inquisitours, Adam was driuen out of paradise, for affecting too much knowledge.
Other things I know not, this I know, that they hate curious and busy inquisitors, Adam was driven out of paradise, for affecting too much knowledge.
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The men of Bethshemesh vvere slaine to the number of fiftie thousande, for prying into the Arke, 1. Sam. 6. The question is as high as the highest heauens,
The men of Bethshemesh were slain to the number of fiftie thousande, for prying into the Ark, 1. Sam. 6. The question is as high as the highest heavens,
& dwelleth in light as vnsearchable as God himselfe, couered vvith a curtaine of sacred secresie, vvhich shall neuer bee dravvne aside till that day come, vvherein wee shall knovve as wee are knovvne, and then but in measure and proportion.
& dwells in Light as unsearchable as God himself, covered with a curtain of sacred secrecy, which shall never be drawn aside till that day come, wherein we shall know as we Are known, and then but in measure and proportion.
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VVho is able to decide, that dwelleth vvith mortall flesh, how farre the counsell of the Lord goeth in ordering and disposing sinfull actions? This I am bolde to say,
Who is able to decide, that dwells with Mortal Flesh, how Far the counsel of the Lord Goes in ordering and disposing sinful actions? This I am bold to say,
but in this present question, there is an errour (I suppose) in two extremities, either to thinke that God is the authour of sinne, which sensuall and phantasticke Libertines, rubbing their filthinesse vpon his puritie, haue imputed vnto him;
but in this present question, there is an error (I suppose) in two extremities, either to think that God is the author of sin, which sensual and fantastic Libertines, rubbing their filthiness upon his purity, have imputed unto him;
as if his Godhead were bounde like Sampsons armes, halfe of his power and liberty restrained, a greater parte of the world and the manners thereof running vpon wheeles,
as if his Godhead were bound like Sampsons arms, half of his power and liberty restrained, a greater part of the world and the manners thereof running upon wheels,
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and the cursed children of Beliall hasting like dromedaries to fullfill the lustes of their owne godlesse heartes, vvithout the gouernment and moderation of the highest Lorde.
and the cursed children of Belial hasting like dromedaries to fulfil the lusts of their own godless hearts, without the government and moderation of the highest Lord.
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If the devilles in hell may bee hearde to speake for themselues and against God, what coulde they say to deprave him more than this, Indeede wee haue sinned and forsaken our faith,
If the Devils in hell may be heard to speak for themselves and against God, what could they say to deprave him more than this, Indeed we have sinned and forsaken our faith,
but God caused vs? It is a most damnable and reprobate thought, that any vessell of clay shoulde so conceaue of his former, who in the creation of all thinges made al things good,
but God caused us? It is a most damnable and Reprobate Thought, that any vessel of clay should so conceive of his former, who in the creation of all things made all things good,
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Aske but the maisters of humane wisedome, they will enforme you in this behalfe; NONLATINALPHABET; God by no meanes is vniust, but as righteous as possible maybe.
Ask but the masters of humane Wisdom, they will inform you in this behalf;; God by no means is unjust, but as righteous as possible maybe.
as God, vvhose iustice vvee mainetaine, is most righteous. If I should answere slaunder by slaunder, we should proue two slanderers ; as Augustine sometimes aunswered Petilian.
as God, whose Justice we maintain, is most righteous. If I should answer slander by slander, we should prove two slanderers; as Augustine sometime answered Petilian.
These are Convicta convicia, auncient reproches, deade and rotten long since. We never saide it. Our church hath beene iustified by her children a thousand times in this point.
These Are Convicta convicia, ancient Reproaches, dead and rotten long since. We never said it. Our Church hath been justified by her children a thousand times in this point.
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The latter vvhereof, is that deformity or irregularity, as they call it, vnlawfulnesse, transgression, pravity, that in every such action is contained.
The latter whereof, is that deformity or irregularity, as they call it, unlawfulness, Transgression, pravity, that in every such actium is contained.
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Sinne is any thinge spoken, coveted, or done against the everlasting lawe. One thing (saith hee) in this defin•oion belongeth to the substance of the acte, the other to the nature of the evill that is therein.
Sin is any thing spoken, coveted, or done against the everlasting law. One thing (Says he) in this defin•oion belongeth to the substance of the act, the other to the nature of the evil that is therein.
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The going and stirring it hath, is from the vertue that mooueth it, (as vvhen a rider driueth his horse;) the lamenesse and debility belongeth to an other cause, distortion,
The going and stirring it hath, is from the virtue that moveth it, (as when a rider Driveth his horse;) the lameness and debility belongeth to an other cause, distortion,
vvhere is the faulte? in the nourishment of the grounde, or in the nature of the hearbes, vvhich by their natiue corruption, decoct the goodnesse of the grounde into venime and poyson? The goodnesse and moysture is from the earth, the venime from the hearbe;
where is the fault? in the nourishment of the ground, or in the nature of the herbs, which by their native corruption, decoct the Goodness of the ground into venom and poison? The Goodness and moisture is from the earth, the venom from the herb;
Howe coulde the minde of Caine ever haue thought of the death of Abell, his eies haue seene any offensiue thing in his accepted sacrifice, his hearte haue prosecuted vvith desire,
Howe could the mind of Cain ever have Thought of the death of Abel, his eyes have seen any offensive thing in his accepted sacrifice, his heart have prosecuted with desire,
if God had not giuen him strength and activity, to haue vsed the service of al these faculties? To thinke, to see, to desire, to mooue the partes of the body, were the good creatures of God, (therein consisteth the action:) but to turne these giftes of God to so vile a purpose, was the sinne of Cain, the fault of the action, proper and singular to his owne person.
if God had not given him strength and activity, to have used the service of all these faculties? To think, to see, to desire, to move the parts of the body, were the good creatures of God, (therein Consisteth the actium:) but to turn these Gifts of God to so vile a purpose, was the sin of Cain, the fault of the actium, proper and singular to his own person.
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It is skarse credible to reporte howe Campian goeth forwarde against vs, that as the calling of Paul, so the adultery of David, and the treason of Iudas, by our doctrine, were the proper vvorkes of God, all alike:
It is scarce credible to report how Campian Goes forward against us, that as the calling of Paul, so the adultery of David, and the treason of Iudas, by our Doctrine, were the proper works of God, all alike:
but illuminatinge his minde, changing his heart, creating a new spirit within him, and speaking both to his eares and conscience vvith an effectuall calling.
but illuminating his mind, changing his heart, creating a new Spirit within him, and speaking both to his ears and conscience with an effectual calling.
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(as vvhen a childe is borne in adulterie, the commixtion of adulterers is wicked, the creature good:) so from the lewdest and corruptest willes, God can produce good effectes.
(as when a child is born in adultery, the commixtion of Adulterers is wicked, the creature good:) so from the lewdest and corruptest wills, God can produce good effects.
Not vnlike the wisedome of Physitians in vsing the poyson of serpentes; for how harmefull a nature soeuer the poison hath, the Physition tempereth it by degree, and healeth his patient therby:
Not unlike the Wisdom of Physicians in using the poison of Serpents; for how harmful a nature soever the poison hath, the physician tempereth it by degree, and heals his patient thereby:
nor any seruaunt, saue one alone to bringe newes. Yet Iob confesseth after all this; The Lorde hath giuen, and the Lorde hath taken. Here are three sundry agents.
nor any servant, save one alone to bring news. Yet Job Confesses After all this; The Lord hath given, and the Lord hath taken. Here Are three sundry agents.
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his law to this day curseth and condemneth sin, his hands haue smitten & scrouged sin, he hath throwne downe angels, plagued men, overturned cities, ruinated nations,
his law to this day Curseth and Condemneth since, his hands have smitten & scrouged since, he hath thrown down Angels, plagued men, overturned cities, ruinated Nations,
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All adulterers, murtherers, idolaters, sacrilegious, blasphemous, covetous wretches, liers, swearers, forswearers, & whom the Apostle calleth dogges, barking at the iustice of God,
All Adulterers, murderers, Idolaters, sacrilegious, blasphemous, covetous wretches, liers, swearers, forswearers, & whom the Apostle calls Dogs, barking At the Justice of God,
as the warrant for their deed ( for thou Lord, &c. ) their meaning is not therein, either to charge him with a tyrānous will, quod libet licet, as the manner of grievous princes is to thinke that lawfull whatsoever pleaseth them;
as the warrant for their deed (for thou Lord, etc.) their meaning is not therein, either to charge him with a tyrannous will, quod libet licet, as the manner of grievous Princes is to think that lawful whatsoever Pleases them;
either to insimulate and accuse him of iniustice, to make him actor or patrone of any their sins, who dealeth in the actions of mē, sometimes with open, sometimes with secret,
either to insimulate and accuse him of injustice, to make him actor or patron of any their Sins, who deals in the actions of men, sometime with open, sometime with secret,
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because they fulfill the will of God in one sense, not that open and revealed will, which he hath given in tables, published by sound of a trumpet, specified by blessings, cursings, promises, threatnings, exhortations, dehortations,
Because they fulfil the will of God in one sense, not that open and revealed will, which he hath given in tables, published by found of a trumpet, specified by blessings, cursings, promises, threatenings, exhortations, dehortations,
and such like, wherevnto they stand strictly bound, but a secret and hidden will, written in another booke, wrapt vp in the couns•iles of his owne breast, which neither they intended when they did their misdeedes,
and such like, whereunto they stand strictly bound, but a secret and hidden will, written in Another book, wrapped up in the couns•iles of his own breast, which neither they intended when they did their misdeeds,
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touching their owne purpose and intendment, they have done that which God would not, they have transgressed his lawe with contentation of heart, perhappes with gladnes, it may be, with greedinesse, taking a solace and pleasure therein,
touching their own purpose and intendment, they have done that which God would not, they have transgressed his law with contentation of heart, perhaps with gladness, it may be, with greediness, taking a solace and pleasure therein,
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they have pursued it to the third and fourth generation, from the first assault or motion of sin to consent, from consent to delight, from delight to custome,
they have pursued it to the third and fourth generation, from the First assault or motion of since to consent, from consent to delight, from delight to custom,
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and yet not giving over till they come to a spirit of slumber, or rather a death in sin. 2. Quantum ad omnipotentiam Dei, nullo modo id efficere valuerunt;
and yet not giving over till they come to a Spirit of slumber, or rather a death in since. 2. Quantum ad omnipotentiam Dei, nullo modo id efficere valuerunt;
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and one by walking vpon the hatches a contrary course, as if he would goe from East to West, from Tharsis towardes Ioppe againe, might stay the motion or flight of the shippe;
and one by walking upon the Hates a contrary course, as if he would go from East to West, from Tharsis towards Joppa again, might stay the motion or flight of the ship;
God forbid that I should not bee readier to learne than to teach, ) I say, to reduce it to heads, I proposed vnto you the errors of some in 2. 〈 ◊ 〉 of extremities:
God forbid that I should not be Readier to Learn than to teach,) I say, to reduce it to Heads, I proposed unto you the errors of Some in 2. 〈 ◊ 〉 of extremities:
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when they acknowledge his permission of sinne, but 〈 … 〉 whole truth, because they thinke God only permitteth it both deny the godhead in effect, the one destroying the goodnes and 〈 ◊ 〉, the other impairing the omnipotency, providence, government thereof, in that they restraine it from some thinges.
when they acknowledge his permission of sin, but 〈 … 〉 Whole truth, Because they think God only permitteth it both deny the godhead in Effect, the one destroying the Goodness and 〈 ◊ 〉, the other impairing the omnipotency, providence, government thereof, in that they restrain it from Some things.
a Poet of the Gentiles delivered it, but an Apostle sanctified and ratified it, and every creature in heaven, in earth, in the deepe, crieth Amen to it.
a Poet of the Gentiles Delivered it, but an Apostle sanctified and ratified it, and every creature in heaven, in earth, in the deep, cries Amen to it.
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or after the pleasure of the God of this world, the prince of darknes. Motiō is his, whether we lift vp our handes to praier, or whether to murther. Essence is his:
or After the pleasure of the God of this world, the Prince of darkness. Motion is his, whither we lift up our hands to prayer, or whither to murder. Essence is his:
He made not death, he gave charge to the waters and earth to bring forth creatures that had the soule of life in them, and when he made man hee breathed in his face the breath of life ▪ & made him a living soule:
He made not death, he gave charge to the waters and earth to bring forth creatures that had the soul of life in them, and when he made man he breathed in his face the breath of life ▪ & made him a living soul:
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And to speake a truth in proper tearmes, these privations, corruptions, and defectes in nature, as death, darkenesse, sterility, blindnes, silence, and the like, haue rather deficient than efficient causes.
And to speak a truth in proper terms, these privations, corruptions, and defects in nature, as death, darkness, sterility, blindness, silence, and the like, have rather deficient than efficient Causes.
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Abandon the light of the sunne whereby our aire is brightened and illuminated, you neede not carefully enquire or painefully labour how to come by darknesse, the deficiencie and fayling of the light, is a cause sufficient to bring in darknesse.
Abandon the Light of the sun whereby our air is brightened and illuminated, you need not carefully inquire or painfully labour how to come by darkness, the deficiency and failing of the Light, is a cause sufficient to bring in darkness.
If the instrument of sighte bee decayed, the stringes and spirites which serue for the eie, inwardely wasted & corrupted, there is no more to be done, to purchase blindnes to the eie;
If the Instrument of sight be decayed, the strings and spirits which serve for the eye, inwardly wasted & corrupted, there is no more to be done, to purchase blindness to the eye;
If there were no speech, or noise in this church, what would there bee but silence and stilnesse? wil you aske me the cause hereof? It hath rightly none.
If there were no speech, or noise in this Church, what would there be but silence and stillness? will you ask me the cause hereof? It hath rightly none.
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And these things we know, and are acquainted with, not by the vse of them, (for who can vse that which is nothing?) We know what light is, by the vse thereof, because we beholde it;
And these things we know, and Are acquainted with, not by the use of them, (for who can use that which is nothing?) We know what Light is, by the use thereof, Because we behold it;
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but who ever hearde silence? Onelie vvee knovve them, not by fruition of themselues, but by want of their opposites, which erst wee enioy•ed and now are deprived of.
but who ever heard silence? Only we know them, not by fruition of themselves, but by want of their opposites, which erst we enioy•ed and now Are deprived of.
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Vpon the decay and departure whereof, sinne like a strong man entreth the house, the bodie and soule are taken vp with a masse of iniustice, the vnderstanding is filled with darkenesse, the will with frowardnesse, the senses with vanities, and every part both of outwarde and inwarde man becommeth a servaunt to vnrighteousnesse.
Upon the decay and departure whereof, sin like a strong man entereth the house, the body and soul Are taken up with a mass of injustice, the understanding is filled with darkness, the will with frowardness, the Senses with vanities, and every part both of outward and inward man becomes a servant to unrighteousness.
Ierome vppon the seconde of Abacuk, giveth the like iudgemente; Et si anima vitio suo efficitur hospitium Ch•ldaeorum, naturâ tamen suà est tabernaculum Dei:
Jerome upon the seconde of Habakkuk, gives the like judgement; Et si anima vitio Sue efficitur hospitium Ch•ldaeorum, naturâ tamen suà est tabernaculum Dei:
and the treason of Iudas, the one the vprising of a sinner, the other the falling downe of a saint, the last finall revolt of a reprobate, the workes, and the proper workes of God, all alike; I prooved the contrary.
and the treason of Iudas, the one the uprising of a sinner, the other the falling down of a saint, the last final revolt of a Reprobate, the works, and the proper works of God, all alike; I proved the contrary.
In the other two hee tooke the wrll as hee founde it, and without alteration thereof, applied it to some endes which hee had secretly purposed ▪ and though neither the adultery of Dauid,
In the other two he took the wrll as he found it, and without alteration thereof, applied it to Some ends which he had secretly purposed ▪ and though neither the adultery of David,
To vice? vvith his privitie and permission (not vvith his helpe) some thinke (saith Lipsius) vvith his vvill too. It is most true that GOD doeth suffer sinne:
To vice? with his privity and permission (not with his help) Some think (Says Lipsius) with his will too. It is most true that GOD doth suffer sin:
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there is nothing visiblie and sensiblie donne, which is not either commanded or tolerated, from that invisible, intelligible court of the highest Emperour. August. 58. senten.
there is nothing visibly and sensibly done, which is not either commanded or tolerated, from that invisible, intelligible court of the highest Emperor. August. 58. Senten.
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In his booke of predestination and grace, he compareth Nabuchodonosor and Pharaoh togither, both which had the same plaister of chastisement laid vnto them;
In his book of predestination and grace, he compareth Nebuchadnezzar and Pharaoh together, both which had the same plaster of chastisement laid unto them;
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concerning the cause of correction, both helde the people of GOD in captivity; and lastly for their punishment, both were admonished by the scourges of GOD.
Concerning the cause of correction, both held the people of GOD in captivity; and lastly for their punishment, both were admonished by the scourges of GOD.
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Now what obiections soever a man may frame-here hence against the equity of God, Intelligat ista tamē vel adiuvante Domino perfici, vel deserente permitt•, vt noverit tamen nolente Domino nihil prorsus admitti:
Now what objections soever a man may frame-here hence against the equity of God, Intelligat ista tamē vel adjuvant Domino perfici, vel deserente permitt•, vt Know tamen nolente Domino nihil prorsus admitti:
My will, I say, is borne by a streame of the will of GOD, or it is my destiny to sinne, the starres haue fore-signed my going awry, Mars committed the murther, Venus the adulterie,
My will, I say, is born by a stream of the will of GOD, or it is my destiny to sin, the Stars have fore-signed my going awry, Mars committed the murder, Venus the adultery,
or through a long cane, obliquely, or farther of, and some hard at hand and directly, some by destiny, some by starres ohers reaching immediately at God himselfe, Deus hoc voluit, & si nollet Deus, non facerem, God would haue it thus,
or through a long cane, obliquely, or farther of, and Some hard At hand and directly, Some by destiny, Some by Stars ohers reaching immediately At God himself, Deus hoc voluit, & si Nollet Deus, non facerem, God would have it thus,
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I say againe, God hath a will and purpose in the sins of vnrighteous men; not that he liketh the sins, but he ordereth & governeth thē in wise manner,
I say again, God hath a will and purpose in the Sins of unrighteous men; not that he liketh the Sins, but he Ordereth & Governs them in wise manner,
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Iudas hath a will to betray his maister, I will not stop his will, but cōvert it to some good vse ▪ I will draw a preservative against poison frō the very poison of a serpent, I wil declare my power & skill therby.
Iudas hath a will to betray his master, I will not stop his will, but convert it to Some good use ▪ I will draw a preservative against poison from the very poison of a serpent, I will declare my power & skill thereby.
vidit ab aeterno; sed vidit non coëgit; scivit non sanxit; praedixit non praescripsit : hee sawe it from all eternitye, but hee sawe it, enforced it not; knew it, decreed it not ;
vidit ab aeterno; sed vidit non coëgit; scivit non sanxit; praedixit non praescripsit: he saw it from all eternity, but he saw it, Enforced it not; knew it, decreed it not;
whether you are drawne vnto them with, lines, or rather draw not them vnto you with cart-ropes? when the devill prompteth and suggesteth iniquity vnto you,
whither you Are drawn unto them with, lines, or rather draw not them unto you with Cart-ropes? when the Devil prompteth and suggests iniquity unto you,
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if you set not windowes and dores open, that the strong man, who carrieth the mindes of men captive, may enter in? Have you not will in all these? or is it a possible thing that will can be constrained? It is as proper to will to keepe a libertie, I meane from coaction, as for fire to burne.
if you Set not windows and doors open, that the strong man, who Carrieth the minds of men captive, may enter in? Have you not will in all these? or is it a possible thing that will can be constrained? It is as proper to will to keep a liberty, I mean from coaction, as for fire to burn.
necessary things of necessity, contingent by contingency and happe, as we call it, naturall by kindely course, voluntary with election and choise, their natures neither changed,
necessary things of necessity, contingent by contingency and happen, as we call it, natural by kindly course, voluntary with election and choice, their nature's neither changed,
so it is now as true in the state of corruption, Non potest non peccare, he cannot chuse but sinne, the whole lumpe of his nature being sowred with that auncient leaven;
so it is now as true in the state of corruption, Non potest non Peccare, he cannot choose but sin, the Whole lump of his nature being soured with that ancient leaven;
neither shall he ever be delivered from the corruption wherevnto he is subiect, till he attaine to the state of glorification, wherein it shall as certainely be verified, non potest peccare, he cannot sin though he would, corruption having put on incorruption both in body and spirit.
neither shall he ever be Delivered from the corruption whereunto he is Subject, till he attain to the state of glorification, wherein it shall as Certainly be verified, non potest Peccare, he cannot sin though he would, corruption having put on incorruption both in body and Spirit.
And surely the very tenour and sound of the scripture phrase, bewraieth a degree of some forwarder dispositiō frō God in the actiōs of vnrighteous men, than his bare toleration.
And surely the very tenor and found of the scripture phrase, bewrayeth a degree of Some forwarder disposition from God in the actions of unrighteous men, than his bore toleration.
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I knowe that the king of Egypt will not let you goe but by strong hand, which is referred to the prescience of God, foreseeing what woulde come to passe;
I know that the King of Egypt will not let you go but by strong hand, which is referred to the prescience of God, Foreseeing what would come to pass;
but I will harden the heart of Pharaoh, and he shall not let the people goe, Exod. 4. and Pharaoh shall not harken vnto you? Exod. 7. For when Pharaoh hardened his owne hearte, both against the people of Israell, give them no straw, get you to your burthens, Exod. 5. and in the same chapter against the Lorde himselfe, who is the Lorde that I should heare his voice? then did God permit all this to be done, and helde his peace, as the Psalme speaketh, gave him the hearing and the looking on:
but I will harden the heart of Pharaoh, and he shall not let the people go, Exod 4. and Pharaoh shall not harken unto you? Exod 7. For when Pharaoh hardened his own heart, both against the people of Israel, give them no straw, get you to your burdens, Exod 5. and in the same chapter against the Lord himself, who is the Lord that I should hear his voice? then did God permit all this to be done, and held his peace, as the Psalm speaks, gave him the hearing and the looking on:
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VVhen the sonnes of Zerviah woulde have taken Shemei his head from him, because he railed at the king, throwing stones at him, and calling him a murtherer, the sonne of Beliall &c. David stayed them with strange and vnexpected speech, what have I to doe with you, yee sonnes of Zerviah? for hee curseth mee,
When the Sons of Zeruiah would have taken Shimei his head from him, Because he railed At the King, throwing stones At him, and calling him a murderer, the son of Belial etc. David stayed them with strange and unexpected speech, what have I to do with you, ye Sons of Zeruiah? for he Curseth me,
And further, as if the rayler were safe vnder the wings of Gods authority, who then dare say, wherefore hast thou done so ? and once more, suffer him to curse, for the Lorde hath bidden him.
And further, as if the railer were safe under the wings of God's Authority, who then Dare say, Wherefore hast thou done so? and once more, suffer him to curse, for the Lord hath bidden him.
And the Lorde in plainer tearmes taketh it vpon him, Ezech. 14. If the prophet bee deceived when he hath spoken a thing, I the Lorde have deceived him.
And the Lord in plainer terms Takes it upon him, Ezekiel 14. If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived him.
God gave the Gentiles vp (Rom. 1.) to the desires of their heartes, to vncleanenesse, to defile their bodies betweene themselves &c. into vile affections, (affections of dishonour, dishonesty, contumely, shame,) to doe against nature it selfe, into a reprobate minde. Iulian interpreted al these speeches by Permittere, as if then God did it,
God gave the Gentiles up (Rom. 1.) to the Desires of their hearts, to uncleanness, to defile their bodies between themselves etc. into vile affections, (affections of dishonour, dishonesty, contumely, shame,) to do against nature it self, into a Reprobate mind. Iulian interpreted all these Speeches by Permit, as if then God did it,
when hee suffered it to be done: (so did many auncient writers, by wordes of the like importance, Passus est, NONLATINALPHABET:) Augustine answered him, that God doth not only permit then,
when he suffered it to be done: (so did many ancient writers, by words of the like importance, Passus est,:) Augustine answered him, that God does not only permit then,
but declare his wrath & power therein. Iulian replied, that they were phrases hyperbolicall, that is, in some sort exceeding trueth. Augustine answered, they were proper.
but declare his wrath & power therein. Iulian replied, that they were phrases hyperbolical, that is, in Some sort exceeding truth. Augustine answered, they were proper.
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Augustine answered, It is one thinge to haue them, an other to bee giuen over vnto them the wicked are giuen over to their lustes, not only to haue them,
Augustine answered, It is one thing to have them, an other to be given over unto them the wicked Are given over to their lusts, not only to have them,
than adulteries, constuprations, open, shamelesse, even in the sight of the sunne, lying, deceaving, sinnes of Sodom, vnnaturall lustes in men, women, not to bee spoken of, reprobate sense, mighty illusions, and such like? All which notwithstanding, the spirit of the counselles of GOD, of whome it is most true that wisedome shall live and die with him, vvho neither deceaveth any man,
than adulteries, constuprations, open, shameless, even in the sighed of the sun, lying, deceiving, Sins of Sodom, unnatural lusts in men, women, not to be spoken of, Reprobate sense, mighty illusions, and such like? All which notwithstanding, the Spirit of the Counsels of GOD, of whom it is most true that Wisdom shall live and die with him, who neither deceiveth any man,
neither can bee deceaved, hath not forborne largely to speake of, and to derive them in some sort from the throne of GOD, where iustice it selfe is seated; GOD did thus and thus.
neither can be deceived, hath not forborn largely to speak of, and to derive them in Some sort from the throne of GOD, where Justice it self is seated; GOD did thus and thus.
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and yet both nature and the workers of such thinges abhorred, and abominated before him to the bottome of hell, consider, I beseech you, attentively these two thinges.
and yet both nature and the workers of such things abhorred, and abominated before him to the bottom of hell, Consider, I beseech you, attentively these two things.
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First that in all the scriptures to-fore alleaged, there is mention made of some precedent iniquity, in those vngracious persons whom God so dealeth with, deserving and procuring the hand of God thus heavily vpon them. Recessurum non deserit antequam deserat;
First that in all the Scriptures tofore alleged, there is mention made of Some precedent iniquity, in those ungracious Persons whom God so deals with, deserving and procuring the hand of God thus heavily upon them. Recessurum non deserit antequam deserat;
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Did hee giue over nations, to lusts, vncleanesse, dishonest affections, actions against nature, reprobate senses? the Apostle answereth in Gods behalfe;
Did he give over Nations, to Lustiest, uncleanness, dishonest affections, actions against nature, Reprobate Senses? the Apostle Answers in God's behalf;
& worshipped the creature more than the creator, & turned the glory of an incorruptible God, into the image of corruptible mē, birds, four-footed beasts, creeping things.
& worshipped the creature more than the creator, & turned the glory of an incorruptible God, into the image of corruptible men, Birds, fourfooted beasts, creeping things.
And wherfore were they misled with strong illusions, but because they received not the love of the truth, that they might be saved? Now where sinne is plagued with sin,
And Wherefore were they misled with strong illusions, but Because they received not the love of the truth, that they might be saved? Now where sin is plagued with since,
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Iussisti Domine, & verè sic est, vt omne peccatum sit poena peccantis, O Lord, thou hast commanded, & indeed so it is, that all sin shall be a punishment to him that committeth it.
Iussisti Domine, & verè sic est, vt omne peccatum sit poena Sinners, Oh Lord, thou hast commanded, & indeed so it is, that all since shall be a punishment to him that Committeth it.
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VVhen David gave charge for Shemei, let him alone, was it to iustifie Shemei in his wickednes? No. He acknowledged the scourge of God for his sins in the tonge of Shemei, boūd togither not of whip-chord,
When David gave charge for Shimei, let him alone, was it to justify Shimei in his wickedness? No. He acknowledged the scourge of God for his Sins in the tongue of Shimei, bound together not of whip-chord,
It may be the Lorde will looke vpon my teares, & do me good for his cursing this day, knowing that by the wisdome of God these bitter waters could easily be made sweete.
It may be the Lord will look upon my tears, & do me good for his cursing this day, knowing that by the Wisdom of God these bitter waters could Easily be made sweet.
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or irrogating any the like iudgment, that he doth, non impartiendo malitiam, not by infusing any wickednesse, as the magistrate putteth no venime into the hearbe;
or irrogating any the like judgement, that he does, non impartiendo Malitiam, not by infusing any wickedness, as the magistrate putteth no venom into the herb;
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as when yee withdrawe the pillers or proppes of the house, vvhich Sampson did, the house falleth to ruine, with the very weight of the building that is laid thervpon;
as when ye withdraw the pillars or props of the house, which Sampson did, the house falls to ruin, with the very weight of the building that is laid thereupon;
so when the aide & assistance of Gods grace forsaketh a man, vvhose body & soule vvere apointed to haue beene the temples of the Lord of hosts to dwell in, presently wildnes & barbarousnes succeedeth,
so when the aid & assistance of God's grace Forsaketh a man, whose body & soul were appointed to have been the Temples of the Lord of hosts to dwell in, presently wildness & barbarousness succeedeth,
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and that which by the mercies of God might haue beene as his garden & pleasant paradise, through the absence therof becōmeth an habitatiō for fowle & vncleane spirites.
and that which by the Mercies of God might have been as his garden & pleasant paradise, through the absence thereof becomes an habitation for fowl & unclean spirits.
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For as the removing of the sun from these vpper partes of the earth where we liue, into the other hemisphere, bringeth darknes vpon vs, not that the body of the sun is not altogither lightsome,
For as the removing of the sun from these upper parts of the earth where we live, into the other hemisphere, brings darkness upon us, not that the body of the sun is not altogether lightsome,
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so the departure of God, himselfe most righteous, frō an vnrighteous soule, by the only remove of his gracious presence, leaveth it to it selfe in an habite of iniustice never to be recovered.
so the departure of God, himself most righteous, from an unrighteous soul, by the only remove of his gracious presence, Leaveth it to it self in an habit of injustice never to be recovered.
for his helpe being gone, he cā no longer stand, as if in God, the withdrawing of his grace, (which is his rodde or staffe to sustaine vs) were effectuallie no lesse than to thrust vs into wickednesse:
for his help being gone, he can no longer stand, as if in God, the withdrawing of his grace, (which is his rod or staff to sustain us) were effectually no less than to thrust us into wickedness:
that as when an olde man wilfully casteth away his staffe, and no man restoreth it to him againe, he falleth through his owne folly, not by anothers instigation;
that as when an old man wilfully Cast away his staff, and no man restoreth it to him again, he falls through his own folly, not by another's instigation;
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so when the wicked despisers of the world, not only neglect, but contemne & defie, that saving grace wherby they stād, through their own stubbornnes & perversity they run a werisome race of wre•chednes, the Lord not lending them his helping hand to bring thē backe againe.
so when the wicked despisers of the world, not only neglect, but contemn & defy, that Saving grace whereby they stand, through their own stubbornness & perversity they run a wearisome raze of wre•chednes, the Lord not lending them his helping hand to bring them back again.
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And therfore, as they that purposedly abandō the light of the sun, to goe into a darkesome cave of the grounde, where the sunne never shone, have no reason to complaine that the sunne woulde not followe them:
And Therefore, as they that purposedly abandom the Light of the sun, to go into a darksome cave of the ground, where the sun never shone, have no reason to complain that the sun would not follow them:
so they that wittingly and stifly renounce the acceptable visitation of God, whereby he would have led them into the waies of peace, let them blame their owne impenitency, that they are not afterwards attended vpon by the like compassion.
so they that wittingly and stiffly renounce the acceptable Visitation of God, whereby he would have led them into the ways of peace, let them blame their own impenitency, that they Are not afterwards attended upon by the like compassion.
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and bidding him goe in peace &c. others have a vvill not to relieve him, it is determined in their heartes not to afforde him comforte, either because they are vnmercifull towardes all the poore,
and bidding him go in peace etc. Others have a will not to relieve him, it is determined in their hearts not to afford him Comfort, either Because they Are unmerciful towards all the poor,
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The devill vvorketh it by suggestion, man by consenting, GOD by forsaking, by suffering an hard heart to vvaxe as fatte as brawne, by giving successe to •ll purposes which hee could have stopped, by not communicating the helpe of his blessed spirit;
The Devil worketh it by suggestion, man by consenting, GOD by forsaking, by suffering an hard heart to wax as fat as brawn, by giving success to •ll Purposes which he could have stopped, by not communicating the help of his blessed Spirit;
Meane-while let this be helde for a constant and vnfallible rule, that although there be many whome God lifteth not vp, yet there is none whome properly he throweth downe.
Meanwhile let this be held for a constant and unfallible Rule, that although there be many whom God lifts not up, yet there is none whom properly he throweth down.
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and tied togither by the bonde of charity, yet it is no fault in God, who having power over his clay, may worke at his pleasure either in iudgement, to make it a vessell of dishonour, or of honour in mercy.
and tied together by the bond of charity, yet it is no fault in God, who having power over his clay, may work At his pleasure either in judgement, to make it a vessel of dishonour, or of honour in mercy.
For manifestation of this latter point, that God instilleth not malice into the offendours, in this execution of his iudgementes by punishing sinne by sinne,
For manifestation of this latter point, that God instilleth not malice into the offenders, in this execution of his Judgments by punishing sin by sin,
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Wherein it may seeme, that God doth not onely permitt the false spirit, Thou shalt seduce Ahab, but giveth encouragement also, thou shalt prevaile, and addeth a commaundement, goe forth, and alloweth of the forme of dealing in the matter, doe so. Now that you may knowe how innocent the Lord is in an action of such preiudice, observe the circumstances of the place well. 1. The thing intended is, that Ahab might fall at Ramoth Gilead.
Wherein it may seem, that God does not only permit the false Spirit, Thou shalt seduce Ahab, but gives encouragement also, thou shalt prevail, and adds a Commandment, go forth, and alloweth of the Form of dealing in the matter, do so. Now that you may know how innocent the Lord is in an actium of such prejudice, observe the Circumstances of the place well. 1. The thing intended is, that Ahab might fallen At Ramoth Gilead.
Therefore touching the ende of this businesse, it is no iniustice in God, to execute iudgement and wrath vpon a famous adversary. 2. Concerning the meanes, enquiry was made who should entice Ahab,
Therefore touching the end of this business, it is no injustice in God, to execute judgement and wrath upon a famous adversary. 2. Concerning the means, enquiry was made who should entice Ahab,
because in the nature of God himselfe it was not to entice him. 3. That which he doth, he doth by a spirit, not by himselfe: 4. by an evil spirit, of his bād & retinew, who stood before God 1. Iob. 5. The spirit commeth furnished of his owne, for vvhen one saide thus, another otherwise, he profered his service to to entice him. 6. When God demaunded of the meanes, hee invented the practise, by being a false spirit in the mouth of his prophets. 7. What were those prophets of Ahab? men that were faithlesse of themselues, whose guise it was, either for rewardes,
Because in the nature of God himself it was not to entice him. 3. That which he does, he does by a Spirit, not by himself: 4. by an evil Spirit, of his band & retinue, who stood before God 1. Job 5. The Spirit comes furnished of his own, for when one said thus, Another otherwise, he proffered his service to to entice him. 6. When God demanded of the means, he invented the practice, by being a false Spirit in the Mouth of his Prophets. 7. What were those Prophets of Ahab? men that were faithless of themselves, whose guise it was, either for rewards,
Therefore what doth the Lord therin? he fitteth vpō the throne as the iudge & moderator of the whole action, hee commādeth the attendance of al the army of heaven on the right hande and on the lefte, cleane and vncleane spirites are in subiection to him, hee giveth leave to them who without his leave are vnable to doe any thinge, thou shalt entice ;
Therefore what does the Lord therein? he fits upon the throne as the judge & moderator of the Whole actium, he commands the attendance of all the army of heaven on the right hand and on the left, clean and unclean spirits Are in subjection to him, he gives leave to them who without his leave Are unable to do any thing, thou shalt entice;
Thus when the matter is their owne, God giveth the fashioning and ordering thereof in some sorte, touching the persons, time, place, and other the like particulars.
Thus when the matter is their own, God gives the fashioning and ordering thereof in Some sort, touching the Persons, time, place, and other the like particulars.
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But why is it further saide, that God put a lying spirit into the mouth of these prophets of Ahab? 1. hee did it by way of a punishment, to bee avenged of that custome of lying, which they were inured vnto aforetime: 2. hee did it by his instrument, having both life,
But why is it further said, that God put a lying Spirit into the Mouth of these Prophets of Ahab? 1. he did it by Way of a punishment, to be avenged of that custom of lying, which they were inured unto aforetime: 2. he did it by his Instrument, having both life,
By this time, I thinke, it appeareth, that in the actions and passions of vnrighteous men, there is more to bee deemed of God than his bare permission.
By this time, I think, it appears, that in the actions and passion of unrighteous men, there is more to be deemed of God than his bore permission.
that Herode and Pilate with the Gentiles and people of Israell gathered themselves togither against the holy sonne of GOD Iesus, to doe whatsoever his hande and his counsell had determined before to be done.
that Herod and Pilate with the Gentiles and people of Israel gathered themselves together against the holy son of GOD Iesus, to do whatsoever his hand and his counsel had determined before to be done.
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a fault never to be excused, the more vnnaturall because it came from brethren, the more vnreasonable because of envie without iust cause, the more vnsufferable because they added lying,
a fault never to be excused, the more unnatural Because it Come from brothers, the more unreasonable Because of envy without just cause, the more unsufferable Because they added lying,
for God sent mee hither for your preservation (this they never foresaw, neither was it the end of their dispightfull dealing:) you sent mee not hither but God, who hath made mee a father to Pharao,
for God sent me hither for your preservation (this they never foresaw, neither was it the end of their dispightfull dealing:) you sent me not hither but God, who hath made me a father to Pharaoh,
Afterwards when his brethren fell downe at his feet, & confessed their sin, hee answered them, feare not, am I in steede of God, set to execute iudgment? When you thought evill against me, God disposed it to good, that hee might vvorke,
Afterwards when his brothers fell down At his feet, & confessed their since, he answered them, Fear not, am I in steed of God, Set to execute judgement? When you Thought evil against me, God disposed it to good, that he might work,
They thought evill, God disposed it to good ▪ they to vngorge themselves of that venimous malice which the prosperity of Ioseph conceived from his dreames, instilled into their heartes;
They Thought evil, God disposed it to good ▪ they to vngorge themselves of that venomous malice which the Prosperity of Ioseph conceived from his dreams, instilled into their hearts;
the incomprehensible reaches of God were so far above theirs, and his wisdome in the good handling of a bad cause doeth so much obscure and discountenance their malice, that it seemeth not to be at all,
the incomprehensible reaches of God were so Far above theirs, and his Wisdom in the good handling of a bad cause doth so much Obscure and discountenance their malice, that it seems not to be At all,
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and the ministers in the action as it were cast aside, the highest dispenser and moderatour thereof onely is remembred, you sent mee not hither but God ;
and the Ministers in the actium as it were cast aside, the highest dispenser and moderator thereof only is remembered, you sent me not hither but God;
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neither returneth out of Egypt with miracles, no wonders are wrought by Moses and Aaron, no passing through the red sea, no Manna from heaven, no water from the rocke, no lawe from Sinai, no going into the land of Canaan, &c. These are the blessings and commodities which the envy of the Patriarkes bringeth forth by Gods most mighty and wise dispensation.
neither returns out of Egypt with Miracles, no wonders Are wrought by Moses and Aaron, no passing through the read sea, no Manna from heaven, no water from the rock, no law from Sinai, no going into the land of Canaan, etc. These Are the blessings and commodities which the envy of the Patriarchs brings forth by God's most mighty and wise Dispensation.
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The life of the Lyon is maintained by the death of the Lambe, the cruelty of tyrants giveth Martyres their glory and crowne, And the bloud of Martyrs becommeth the seede and propagation of the church.
The life of the lion is maintained by the death of the Lamb, the cruelty of Tyrants gives Martyrs their glory and crown, And the blood of Martyrs becomes the seed and propagation of the Church.
If any demaunde whether this good might not better have beene procured by good meanes, I answere with Augustine, Melius iudicavit Deus de malis benefacere, quàm mala nulla esse permittere ;
If any demand whither this good might not better have been procured by good means, I answer with Augustine, Better iudicavit Deus de malis benefacere, quàm mala nulla esse Permit;
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And whether Ioseph be sold into Egypt, or Ionas throwne into the sea, or the son of God himselfe nailed vpō a crosse, we may safely & vniversally say with the Mariners in this prophesie, Thou, Lord, haste done as it pleased thee.
And whither Ioseph be sold into Egypt, or Ionas thrown into the sea, or the son of God himself nailed upon a cross, we may safely & universally say with the Mariners in this prophesy, Thou, Lord, haste done as it pleased thee.
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Those sins within our land that take al from men, as coveteousnesse, extortion, oppression, vsury, they take not that from God vvhich his wisdome maketh of them, I meane the profit & vse of most vnnaturall vices.
Those Sins within our land that take all from men, as covetousness, extortion, oppression, Usury, they take not that from God which his Wisdom makes of them, I mean the profit & use of most unnatural vices.
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but provoketh & quickneth the righteous Lorde to do a worke of iustice. The adulterer wrappeth himselfe within the armes of his harlot, and thinketh he is safe,
but provokes & Quickeneth the righteous Lord to do a work of Justice. The adulterer wrappeth himself within the arms of his harlot, and Thinketh he is safe,
The murtherer that spoileth the life of his mortall brethren, if every wish of his hearte were a two edged sworde, shall never kill the life of Gods immortall providence.
The murderer that spoileth the life of his Mortal brothers, if every wish of his heart were a two edged sword, shall never kill the life of God's immortal providence.
He shall saie to the hardest hearte, at which the preaching of prophets and denunciation of iudgementes hath often recoiled, open thy dores that I may enter into thee to declare my iustice;
He shall say to the Hardest heart, At which the preaching of Prophets and denunciation of Judgments hath often recoiled, open thy doors that I may enter into thee to declare my Justice;
These hammers, rods, axes, sawes, other instruments, when they have done their offices, which they never ment, shalbe throwne themselves into the fire, and burnt to ashes.
These hammers, rods, axes, saws, other Instruments, when they have done their Offices, which they never meant, shall thrown themselves into the fire, and burned to Ashes.
Those of Moses, the Prophets, the Psalmes, of Christ and his blessed Apostles, wherein we may run and read the ordinances of the most High, belong to vs, and our seede after vs. These let vs carefully search,
Those of Moses, the prophets, the Psalms, of christ and his blessed Apostles, wherein we may run and read the ordinances of the most High, belong to us, and our seed After us These let us carefully search,
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and whatsoever he hath secretly decreed, whether by our weakenesse or strength, sicknesse or health, falling or standing, which in his hidden counselles is locked vp,
and whatsoever he hath secretly decreed, whither by our weakness or strength, sickness or health, falling or standing, which in his hidden Counsels is locked up,
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and cannot be opened, but by the key of David, let vs beseech him for Christes sake, to turne it to our good, that his name may be glorified, his arme made knowne, his wisdome, iustice,
and cannot be opened, but by the key of David, let us beseech him for Christ's sake, to turn it to our good, that his name may be glorified, his arm made known, his Wisdom, Justice,
before the attēpting whereof, being their finall doome, & animadversiō vpō the life of Ionas, a iudgement without redemptiō, they observe the charitablest & wariest principle in exercising discipline, that may be helde;
before the attempting whereof, being their final doom, & animadversion upon the life of Ionas, a judgement without redemption, they observe the charitablest & wariest principle in exercising discipline, that may be held;
The professour wil first enquire the cause of the maladie, how commeth it? what hath thy diet, thine exercise beene? as these aske Ionas, vvhat haste thou done? what is thine occupation? &c. and when hee is answered by his patient, I haue eaten and dranke intemperately, exceeded the strength of my bodie, incontinentlie lived, (as Ionas reported how farre hee had disobeyed,) perhappes hee may chide him,
The professor will First inquire the cause of the malady, how comes it? what hath thy diet, thine exercise been? as these ask Ionas, what haste thou done? what is thine occupation? etc. and when he is answered by his patient, I have eaten and drank intemperately, exceeded the strength of my body, incontinently lived, (as Ionas reported how Far he had disobeyed,) perhaps he may chide him,
as these chide Ionas, Why haste thou done this ? a man of thy yeares, education, discretion? as these implie to Ionas, a man of thy knowledge, calling,
as these chide Ionas, Why haste thou done this? a man of thy Years, education, discretion? as these imply to Ionas, a man of thy knowledge, calling,
& in the open testification thereof, 1. by sacrifices, witnesses of their present thankfulnes; and 2. vowes, pledges, and earnests of their duty to come.
& in the open testification thereof, 1. by Sacrifices, Witnesses of their present thankfulness; and 2. vows, pledges, and earnests of their duty to come.
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Eleazar, an ancient interpreter of the Bible, thinketh that the sentence is heere perfited, They tooke vp Ionas, and by a period or full pointe severed from that vvhich followeth, They cast him into the sea.
Eleazar, an ancient interpreter of the bible, Thinketh that the sentence is Here perfited, They took up Ionas, and by a Period or full point severed from that which follows, They cast him into the sea.
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Therevpon he collecteth, that the Mariners assaied fiue experimēts, to acquit themselues from danger. 1. The private invocation of everie man vpon his owne God ;
Thereupon he collecteth, that the Mariners assayed fiue experiments, to acquit themselves from danger. 1. The private invocation of every man upon his own God;
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5. their letting downe of Ionas into the sea, vp to the necke, and pulling him backe againe, that it might appeare vnto them, that Ionas was the Man, whome the sea desired,
5. their letting down of Ionas into the sea, up to the neck, and pulling him back again, that it might appear unto them, that Ionas was the Man, whom the sea desired,
For as there is no reason, to loose one worde of the writings of God (not the least fragment of the broken meate,) so on the other side, to adde vnto them, is an iniurie,
For as there is no reason, to lose one word of the writings of God (not the least fragment of the broken meat,) so on the other side, to add unto them, is an injury,
Onely this I obserue as the complement of all their former humanity, specified in many particulars before, that though they coulde not cast him foorth,
Only this I observe as the compliment of all their former humanity, specified in many particulars before, that though they could not cast him forth,
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and rather doth it by noting the order and distinction of two sundry actions, and by making a space betweene thē ▪ First they tooke him vp, &c. then they cast him forth ;
and rather does it by noting the order and distinction of two sundry actions, and by making a Molle between them ▪ First they took him up, etc. then they cast him forth;
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Hierome, with others, cōment vpō the wordes, Tulerunt, non arripuerunt, nō invaserūt, They tooke him, they haled him not, they caught him not vp in a rage, they set not hastily vpon him,
Jerome, with Others, comment upon the words, Tulerunt, non arripuerunt, nō invaserunt, They took him, they haled him not, they caught him not up in a rage, they Set not hastily upon him,
and he that so vnderstandeth them with Saint Augustine, Teneat sententiam, corriga• linguam, Let him keepe the opinion, onely amending his tongue:) But the will and power of God leade him that is willing to goe,
and he that so understandeth them with Saint Augustine, Tenet sententiam, corriga• Linguam, Let him keep the opinion, only amending his tongue:) But the will and power of God lead him that is willing to go,
For in the last of Deuteronomy, his eies were not dimme, nor his naturall force abated ▪ Rather he spake vnto the people with cheerefulnesse & alacrity of hart, embracing the tydings of his death, I am an hundred and twenty yeares olde this day, I can no more goe out and in,
For in the last of Deuteronomy, his eyes were not dim, nor his natural force abated ▪ Rather he spoke unto the people with cheerfulness & alacrity of heart, embracing the tidings of his death, I am an hundred and twenty Years old this day, I can no more go out and in,
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also the Lord hath said vnto me, Thou shalt not goe over this Iordan. Young men amongst vs thinke they are priviledged, because they are in their full strength;
also the Lord hath said unto me, Thou shalt not go over this Iordan. Young men among us think they Are privileged, Because they Are in their full strength;
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and thinke to beguile Gods eie, but Adam shall be called forth of his bushes, & stript of his garments as thinne as spiders webbes, and cast out of paradise,
and think to beguile God's eye, but Adam shall be called forth of his Bushes, & stripped of his garments as thin as spiders webs, and cast out of paradise,
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even when we haue sailes and ores at pleasure, that vvee may saie with Antiochus, (I will not saile in the sea with Ionas) but I will saile vpon the mountaines,
even when we have sails and oars At pleasure, that we may say with Antiochus, (I will not sail in the sea with Ionas) but I will sail upon the Mountains,
him that escapeth from the sworde of Haz•ell, shall Iehuslaie, and him that escapeth from the sword of Iehu, shall Elisa slaie, 1. Kings 19. As one that shooteth at a marke, sometimes is gone,
him that escapeth from the sword of Haz•ell, shall Iehuslaie, and him that escapeth from the sword of Iehu, shall Elisa slay, 1. Kings 19. As one that shoots At a mark, sometime is gone,
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so death shooteth at noble mē beyōd vs, at meane men short of vs, on the right hand at our friends, at our enimies on the left, at length hitteth our selues;
so death shoots At noble men beyond us, At mean men short of us, on the right hand At our Friends, At our enemies on the left, At length hitteth our selves;
C•st them out of my sight (saith God to his prophets) and let them depart, some to captivitie, some to the sword, some to pestilence, some to the water, as Pharaoh, and the Princes of Egypt;
C•st them out of my sighed (Says God to his Prophets) and let them depart, Some to captivity, Some to the sword, Some to pestilence, Some to the water, as Pharaoh, and the Princes of Egypt;
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sōe to the bowelles & •awes of the earth, as the cōgregation of Abirà, Haman to the gallous, Iesabel to the dogs, Herode to wormes, the disobedient Prophet to a lion, the sons & daughters of Iob to the fall of an house, the mothers & infantes of Ierusalem to a famine;
soon to the bowels & •awes of the earth, as the congregation of Abirà, Haman to the gallous, Jezebel to the Dogs, Herod to worms, the disobedient Prophet to a Lion, the Sons & daughters of Job to the fallen of an house, the mother's & Infants of Ierusalem to a famine;
the very remēbrance hereof would be as cōfortable, and as fortunate a staffe vnto vs, to walke the pilgrimage of our few & evil daies, as the staffe that Iacob had to go over Iordā with.
the very remembrance hereof would be as comfortable, and as fortunate a staff unto us, to walk the pilgrimage of our few & evil days, as the staff that Iacob had to go over Jordan with.
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it shal lead you frō the East to the West, as that led them frō the rising of the sun, I meane the state and time where your life begā, to the going down of the same.
it shall led you from the East to the West, as that led them from the rising of the sun, I mean the state and time where your life began, to the going down of the same.
I will say with the son of Sirach, whilst wee are able but to receive meat, whilst ther is any strēgth & livelihood in vs & but appetite to our food, it is a death to remēber death;
I will say with the son of Sirach, while we Are able but to receive meat, while there is any strength & livelihood in us & but appetite to our food, it is a death to Remember death;
yet we walke in this brittle & earthēhouse, as Nabuchodonosor in his galleries, and aske, Is not this greate Babell ? Is not this my house a strong house? is not my body in good plight? haue I not bloud in my veines? fatnesse in my bones? health in my iointes? am I not likelye to liue these many yeares,
yet we walk in this brittle & earthenhouse, as Nebuchadnezzar in his galleries, and ask, Is not this great Babel? Is not this my house a strong house? is not my body in good plighted? have I not blood in my Veins? fatness in my bones? health in my Joints? am I not likely to live these many Years,
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For thinke with your selues how feareful his thoughts were, being at the best, to be rockte & tost to and fro in a dangerfull shippe, the bones whereof aked with the violence of every surge that assayled it, the anchors, cables,
For think with your selves how fearful his thoughts were, being At the best, to be rockte & tossed to and from in a dangerful ship, the bones whereof ached with the violence of every surge that assailed it, the anchors, cables,
at length to bee cast into the sea, a mercilesse and vnplacable sea, roaring for the life and carkase of Ionas, more than ever the lion roared for his pray, the bottome whereof seemed as low vnto him as the bottomlesse destruction,
At length to be cast into the sea, a merciless and unplacable sea, roaring for the life and carcase of Ionas, more than ever the Lion roared for his prey, the bottom whereof seemed as low unto him as the bottomless destruction,
We are tumbled and tossed in a vessell as fraile as the ship was, which every streame of calamity is readie to breake in shivers, where neither anchor nor rudder is lefte,
We Are tumbled and tossed in a vessel as frail as the ship was, which every stream of calamity is ready to break in shivers, where neither anchor nor rudder is left,
neither heade, nor hande, nor stomacke is in case to giue vs comforte, where though wee haue the kindenesse of wife and friendes, the duety of children, the advise and paines of the Physitians to wish vs well, vvee cannot vse their service;
neither head, nor hand, nor stomach is in case to give us Comfort, where though we have the kindness of wife and Friends, the duty of children, the Advice and pains of the Physicians to wish us well, we cannot use their service;
and shutting her mouth when shee hath received vs, never to returne vs backe againe, till the wormes and creepers of the earth haue devoured vs. There is terrour enough in these thinges to the strongest man;
and shutting her Mouth when she hath received us, never to return us back again, till the worms and creepers of the earth have devoured us There is terror enough in these things to the Strongest man;
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our heavy and melancholicke cogitations will exclude al thought of mercie, and our soules shall sleepe in death, clogged with a burthen of sinnes, which were never repented of.
our heavy and melancholic cogitations will exclude all Thought of mercy, and our Souls shall sleep in death, clogged with a burden of Sins, which were never repented of.
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and heape of waters raised by a mightie winde in the aire, or rather the winde and breath of Gods anger, (what shal I saie?) remitteth it the force of her rage by degrees? falleth it by number and measure? giveth it but tokens and hope of deliverance vnto them? nay at the first sinking of Ionas, it standeth as vnmooueable as a stone,
and heap of waters raised by a mighty wind in the air, or rather the wind and breath of God's anger, (what shall I say?) remitteth it the force of her rage by Degrees? falls it by number and measure? gives it but tokens and hope of deliverance unto them? nay At the First sinking of Ionas, it Stands as unmovable as a stone,
and playing vpon timbrels all the day long, and by incomposed gestures in the open streetes shewing themselues to be nothing lesse than reasonable creatures.
and playing upon timbrels all the day long, and by incomposed gestures in the open streets showing themselves to be nothing less than reasonable creatures.
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When anger, saith Lactantius, is fallen into the minde of man, like a sore tempest, it raiseth such waues, that it changeth the very state of the minde, the eies waxe fiery, the mouth trembleth, the tongue faltereth, the teeth gnash,
When anger, Says Lactantius, is fallen into the mind of man, like a soar tempest, it Raiseth such waves, that it changes the very state of the mind, the eyes wax fiery, the Mouth Trembleth, the tongue faltereth, the teeth gnash,
wee in the lightest displeasure done vnto vs, never satisfied with the punishmēt, the damage, the dishonour, no nor the death of our adversaries, hate the quicke, pursue the dead,
we in the Lightest displeasure done unto us, never satisfied with the punishment, the damage, the dishonour, no nor the death of our Adversaries, hate the quick, pursue the dead,
Whereas the rule of Lactantius rather shoulde moderate vs, Ira mortalium debet esse mortalis, The anger of mortall men, shoulde bee mortall like themselues.
Whereas the Rule of Lactantius rather should moderate us, Ira mortalium debet esse Mortalis, The anger of Mortal men, should be Mortal like themselves.
These turbulent perturbations of anger, hatred, and malice, as they are never without the tormente of him that vseth thē, they boile his hart into brine,
These turbulent perturbations of anger, hatred, and malice, as they Are never without the tormente of him that uses them, they boil his heart into brine,
Thinke with your selves, that these winds, earth-quakes, & fires, are our boisterous affectiōs which the presence & favour of God avoideth, better beseeming bruite beastes, in whōe there is no vnderstanding,
Think with your selves, that these winds, earthquakes, & fires, Are our boisterous affections which the presence & favour of God avoideth, better beseeming bruit beasts, in whom there is no understanding,
Is it not now wheate harvest? hath not the Lord sent thunder and raine amongst you? so vnseasonable a season, that the fruites of the earth wherewith your fieldes were so faire before, that they laughed & sang, mourning vpō the ground that bare them,
Is it not now wheat harvest? hath not the Lord sent thunder and rain among you? so unseasonable a season, that the fruits of the earth wherewith your fields were so fair before, that they laughed & sang, mourning upon the ground that bore them,
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& the husbādmā was ashamed, & sighed to himselfe to see his hope so deceaved? was not every cloud in the aire, a cloud of wrath vpō your fieldes to destroy your labours? were yee not neere the curse of the prophecy, you have sowen much, & bring in litle? What was the reason of so suddeine an alteratiō, but that our wickednesse was great,
& the husbandman was ashamed, & sighed to himself to see his hope so deceived? was not every cloud in the air, a cloud of wrath upon your fields to destroy your labours? were ye not near the curse of the prophecy, you have sown much, & bring in little? What was the reason of so sudden an alteration, but that our wickedness was great,
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as theirs was? & what other end of this worke, but that we might say in our harts let us feare the Lorde our God, which giveth us raine both early & late in due season,
as theirs was? & what other end of this work, but that we might say in our hearts let us Fear the Lord our God, which gives us rain both early & late in due season,
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Then they feared. The dutiful behauiour of the mariners cōsisteth 1. in their inward affection, They feared ; & •. in outward obseruāces, They sacrifised & made vowes.
Then they feared. The dutiful behaviour of the Mariners Consisteth 1. in their inward affection, They feared; & •. in outward obseruamces, They sacrificed & made vows.
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as it is often noted of the Iewes in the gospel, when they beheld the workes of Christ, they were astonished, and saide amongst themselues, Wee never sawe it on this wise, The like was never done in Israell.
as it is often noted of the Iewes in the gospel, when they beheld the works of christ, they were astonished, and said among themselves, we never saw it on this wise, The like was never done in Israel.
But this was more than admiration and astonishment, for they are afraide, when they see the waters stilled. 2. By doubling their passion, which in the vse of the Hebrewe tongue, doth encrease the signification, Timuerunt timore, They feared, and feared.
But this was more than admiration and astonishment, for they Are afraid, when they see the waters stilled. 2. By doubling their passion, which in the use of the Hebrew tongue, does increase the signification, Timuerunt Timore, They feared, and feared.
when it is greate indeede, where can you better learne them than at the sacking of Niniveh, in the second of Nahum? For there the heart melteth, (that is, the leader and the captaine faileth,) the knees smite togither, sorrow is in the loines, and the face gathereth blacknesse.
when it is great indeed, where can you better Learn them than At the sacking of Nineveh, in the second of Nahum? For there the heart melts, (that is, the leader and the captain Faileth,) the knees smite together, sorrow is in the loins, and the face gathereth blackness.
the longer the leaven lieth in the meale, the more it leaveneth, & the longer they reteine in their harts the knowledge of the true God, the more they encrease in knowledge.
the longer the leaven lies in the meal, the more it leaveneth, & the longer they retain in their hearts the knowledge of the true God, the more they increase in knowledge.
in the second, they feared exceedinglie ; in the third, they feared the Lord exceedinglie. The first declareth no more than the affectiō; the secōd addeth the measure; the third the obiect.
in the second, they feared exceedingly; in the third, they feared the Lord exceedingly. The First Declareth no more than the affection; the secōd adds the measure; the third the Object.
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now lastlie they see the event and proofe of all things the truth of a Prophetes words, the importunity of iudgement, the excecution of vengeance, at this they feare as much as before,
now Lastly they see the event and proof of all things the truth of a prophets words, the importunity of judgement, the execution of vengeance, At this they Fear as much as before,
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and the boughes thereof are so large, that birdes may build nests in them, that is, their workes and fruites so apparant, that others may be drawne by the sight and example of them.
and the boughs thereof Are so large, that Birds may built nests in them, that is, their works and fruits so apparent, that Others may be drawn by the sighed and Exampl of them.
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and receiveth it, and forthwith receiveth it, and furthermore with ioy, yet serveth but the time, applying his religion & conscience to the present condition of things.
and receives it, and forthwith receives it, and furthermore with joy, yet serves but the time, applying his Religion & conscience to the present condition of things.
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and not only hold at a stay, but strengthen and confirme the remnant (that which is lefte, ) that your workes may be fulfilled before the Lorde, as Sardi is wished to do;
and not only hold At a stay, but strengthen and confirm the remnant (that which is left,) that your works may be fulfilled before the Lord, as Sardi is wished to do;
There is no time of standing in this life, we must still forwardes, and thinke that every blessing of God bestowed vpon vs, is a further calling and provocation of God,
There is no time of standing in this life, we must still forwards, and think that every blessing of God bestowed upon us, is a further calling and provocation of God,
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and when hee had travailed forty daies, and was lodged in a cave, what doest thou here, Elias? and when hee had brought him forth to the mount, what doest thou heare, Elias? Goe and returne vnto the wildernesse by Damascus, and doe thus, and thus.
and when he had travailed forty days, and was lodged in a cave, what dost thou Here, Elias? and when he had brought him forth to the mount, what dost thou hear, Elias? Go and return unto the Wilderness by Damascus, and do thus, and thus.
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wee have still a greater iorney to goe, wee must walke from grace to grace, from vertue to vertue, from knowledge to knowledge, and allwaies thinke that we heare a voice that calleth vs forward, Thou hast yet a greater iorney to goe, what doest thou heare, Elias ? Our Saviour telleth his disciples, Iohn 14 that in his fathers house are the mansions, they are not in the wildernesse,
we have still a greater journey to go, we must walk from grace to grace, from virtue to virtue, from knowledge to knowledge, and always think that we hear a voice that calls us forward, Thou hast yet a greater journey to go, what dost thou hear, Elias? Our Saviour Telleth his Disciples, John 14 that in his Father's house Are the mansions, they Are not in the Wilderness,
therefore let no man singe a requiem to his soule, Anima quiesce, Soule take thy ease, or, body take thy rest, till hee commeth to that place where his rest is.
Therefore let no man sing a requiem to his soul, Anima quiesce, Soul take thy ease, or, body take thy rest, till he comes to that place where his rest is.
And the conclusion or posie of the Epistle vvritten to that church, and of all the other Epistles is this, NONLATINALPHABET, Not he that draweth his sword,
And the conclusion or posy of the Epistle written to that Church, and of all the other Epistles is this,, Not he that draws his sword,
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Hee addeth a modest and kinde qualification of his former speech; But wee are perswaded better thinges of you, and such as are •eere to salvation, though wee thus speake.
He adds a modest and kind qualification of his former speech; But we Are persuaded better things of you, and such as Are •eere to salvation, though we thus speak.
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There are a number within these walles, to whome if a man woulde say, I will walke in the spirit of falsehood and flatterie another while, I will lie vnto you, I wil leaue this sowre and vnplausible veine of reprehension,
There Are a number within these walls, to whom if a man would say, I will walk in the Spirit of falsehood and flattery Another while, I will lie unto you, I will leave this sour and unplausible vein of reprehension,
but he that is righteous, let him be righteous still, and he that is holy, let him be holy still, Revel. 22. For that was the purpose of my note, that as God hath continued a chaine of his graces, 1. by predestinating, 2. by calling, 3. by iustifying, 4. by glorifying vs;
but he that is righteous, let him be righteous still, and he that is holy, let him be holy still, Revel. 22. For that was the purpose of my note, that as God hath continued a chain of his graces, 1. by predestinating, 2. by calling, 3. by justifying, 4. by glorifying us;
and with vertue knowledge, and with knowledge temperance, & not to leave ioyning the other linkes of the chaine there added, till our owne bodies and soules come to be disioyned.
and with virtue knowledge, and with knowledge temperance, & not to leave joining the other links of the chain there added, till our own bodies and Souls come to be disjoined.
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the matter or obiect, the Lord of hostes;) then in the outward declaration of their mindes, partly by sacrifices, in agnition of their present service, partly by vowes,
the matter or Object, the Lord of hosts;) then in the outward declaration of their minds, partly by Sacrifices, in agnition of their present service, partly by vows,
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Therefore the zealous Lord calleth for his tribute and due, belonging to his excellencie: If I bee amaister, where is my feare? But of this heretofore.
Therefore the zealous Lord calls for his tribute and due, belonging to his excellency: If I be amaister, where is my Fear? But of this heretofore.
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The first Mercurie or messenger to publish a broade their feare, is their offering of a sacrifice. Which whither they presently did at the sea, of the remainder of such thinges, as were left vnto them; or whither vpon their landing;
The First Mercury or Messenger to publish a broad their Fear, is their offering of a sacrifice. Which whither they presently did At the sea, of the remainder of such things, as were left unto them; or whither upon their landing;
or whither their purpose and promise to offer a sacrifice, were taken for a performance, according to the mind of the Caldaieke paraphrast and others, who interpret the wordes thus;
or whither their purpose and promise to offer a sacrifice, were taken for a performance, according to the mind of the Caldaieke Paraphrast and Others, who interpret the words thus;
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If any desire to know the causes of sacrifices, and to call them by their names, let him resort to Carolus Sigonius, in his Hebrewe common wealth, who from the authority of Philo the Iew, handleth this matter at large.
If any desire to know the Causes of Sacrifices, and to call them by their names, let him resort to Carolus Sigonius, in his Hebrew Common wealth, who from the Authority of Philo the Iew, handleth this matter At large.
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as voluntary & religious actes, & a kinde of sensible homage, to testifie the power of some nature superior, able to auenge it selfe of dishonour and contempt done,
as voluntary & religious acts, & a kind of sensible homage, to testify the power of Some nature superior, able to avenge it self of dishonour and contempt done,
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Cleo the flattering Sicilian, in behalfe of Alexander the greate, whome he laboured with vehment perswasions to make a God, craved no more of his fellowes,
Cleo the flattering Sicilian, in behalf of Alexander the great, whom he laboured with vehment persuasions to make a God, craved no more of his Fellows,
yet the common receaved acknowledgement, that sacrifice must be offered, is by the law of nature For what reason can be given of so vniforme a consent of sacrificing in so many sundry languages and manners of men,
yet the Common received acknowledgement, that sacrifice must be offered, is by the law of nature For what reason can be given of so uniform a consent of sacrificing in so many sundry languages and manners of men,
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but that everye one groweth after the seede which nature hath sowed in him? And therefore in effect they say with the headstrong kings in the Psalme, Let vs breake the cordes of nature a sunder, and cast her yoke from vs, vvho,
but that every one grows After the seed which nature hath sowed in him? And Therefore in Effect they say with the headstrong Kings in the Psalm, Let us break the cords of nature a sunder, and cast her yoke from us, who,
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as if the service of GOD vvere inventum humanum, the devise of man, when they coulde not availe by reason, to maister them by religion, thinke it as cheape an offence to contemne the maiesty of God,
as if the service of GOD were Inventum humanum, the devise of man, when they could not avail by reason, to master them by Religion, think it as cheap an offence to contemn the majesty of God,
as humane authority, & to deny the rightes of the godhead, (which they vainely imagin, is but imagined) as their fealty & allegiance to earthly princes.
as humane Authority, & to deny the rights of the godhead, (which they vainly imagine, is but imagined) as their fealty & allegiance to earthly Princes.
& other fabulous inventions of licentious poets. Vrdge thē with the verdicte of the scriptures; you may better vrdge the history of Herodotus, or Lucians true narrations.
& other fabulous Inventions of licentious Poets. Vrdge them with the verdict of the Scriptures; you may better vrdge the history of Herodotus, or Lucians true narrations.
whose iudgment is already past, because they beleeve not, or rather, because they roote vp those maximes and principles of reason, which the hand of nature it selfe had planted in thē.
whose judgement is already past, Because they believe not, or rather, Because they root up those maxims and principles of reason, which the hand of nature it self had planted in them.
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so I would the other had either a rent, or a writing vpon their clothes, & a brād in their forheades, that all that behelde them might say, an Atheist, an Atheist.
so I would the other had either a rend, or a writing upon their clothes, & a brand in their foreheads, that all that beheld them might say, an Atheist, an Atheist.
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2 The second collection in offering a sacrifice, is, that the sensible and ceremoniall handling thereof, without the inward oblation of the heart, which the other doth but signifie, was never approoved.
2 The second collection in offering a sacrifice, is, that the sensible and ceremonial handling thereof, without the inward oblation of the heart, which the other does but signify, was never approved.
If they will redeeme his grace, with a sweete smelling sacrifice, they must cease to doe evill, and learne to doe well, seeke iudgement, relieue the oppressed, With such like.
If they will Redeem his grace, with a sweet smelling sacrifice, they must cease to do evil, and Learn to do well, seek judgement, relieve the oppressed, With such like.
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I might repeate the proofes hereof, from the elements and beginnings of the world, the sacrifices of Abel and Caine, the first that ever I finde to have beene made; (although I make no question of Adam himselfe, who nurtured his sonnes in religious discipline:) from thence I might come downe through all the complaintes, that even the soule of the Lord, grieved with abuse and mockery, hath plentifully sent foorth against his people of the Iewes;
I might repeat the proofs hereof, from the elements and beginnings of the world, the Sacrifices of Abel and Cain, the First that ever I find to have been made; (although I make no question of Adam himself, who nurtured his Sons in religious discipline:) from thence I might come down through all the complaints, that even the soul of the Lord, grieved with abuse and mockery, hath plentifully sent forth against his people of the Iewes;
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shewing therin, that not only he refused, but hartily condemned, lothed, abhorred their offerings, and denying with pertinacy, that ever hee required them,
showing therein, that not only he refused, but heartily condemned, loathed, abhorred their offerings, and denying with pertinacy, that ever he required them,
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In the first of Esay, forgetting his people to be the children of Iacob, because they forgat his sacrifices to bee the sacrifices of a God, whome they rather vsed like a skar-crow in the garden of cucumbers,
In the First of Isaiah, forgetting his people to be the children of Iacob, Because they forgot his Sacrifices to be the Sacrifices of a God, whom they rather used like a skar-crow in the garden of cucumbers,
than the Lord of knowledge, hee calleth them princes of Sodome, and people of Gomorah, asking them in iealousie as hote as fire, What haue I to doe with the multitude of your sacrifices? I am full of burnt offeringes of rammes,
than the Lord of knowledge, he calls them Princes of Sodom, and people of Gomorrah, asking them in jealousy as hight as fire, What have I to do with the multitude of your Sacrifices? I am full of burned offerings of rams,
Rammes, and fed beastes, bullockes, lambes, and goates, incense, sabbathes, new moones, festivall daies, solemne assemblies, togither with stretching out the handes, and making of many praiers.
Rams, and fed beasts, bullocks, Lambs, and Goats, incense, Sabbaths, new moons, festival days, solemn assemblies, together with stretching out the hands, and making of many Prayers.
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which the searcher of the hart & reines looking for, & finding a carkeise of religiō without a quickening spirit, protesteth, that he hath nothing to doe with them;
which the searcher of the heart & reins looking for, & finding a Carkeise of Religion without a quickening Spirit, protesteth, that he hath nothing to do with them;
They haue chosen their owne waies, and their soule (which shoulde haue beene the principal agent) delighteth in their abominations. The correction of that errour and the erection both of the temple & the sacrifices, which the Lord chooseth, are in the next wordes before;
They have chosen their own ways, and their soul (which should have been the principal agent) delights in their abominations. The correction of that error and the erection both of the temple & the Sacrifices, which the Lord chooses, Are in the next words before;
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If this wine be wanting to those bottles, this substāce to those shadowes, we shall go with our bullockes and sheepe (as it is in Osee) to seeke the Lord, but shall not finde him ;
If this wine be wanting to those bottles, this substance to those shadows, we shall go with our bullocks and sheep (as it is in Hosea) to seek the Lord, but shall not find him;
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This did our Saviour implie to the Scribes and Pha•ises, who did so invvardlye sticke to the outwarde keeping of the Sabbath, Go learn what this meaneth, I will haue mercie and not sacrifice.
This did our Saviour imply to the Scribes and Pha•ises, who did so inwardly stick to the outward keeping of the Sabbath, Go Learn what this means, I will have mercy and not sacrifice.
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This did the learned Scribe (vvhose praise is in the gospell, that hee aunswered discreetely, and was not farre from the kingdome of GOD ) reioine to the sonne of GOD,
This did the learned Scribe (whose praise is in the gospel, that he answered discreetly, and was not Far from the Kingdom of GOD) rejoin to the son of GOD,
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And so farre is it of, that the slaying of vnreasonable beastes, were they in number equall to those millions of bullocks and sheep, which Salomon offered at the dedication of the temple, and adding a millian of rivers of oile, to glad the altars of GOD, shall bee acceptable vnto him;
And so Far is it of, that the slaying of unreasonable beasts, were they in number equal to those millions of bullocks and sheep, which Solomon offered At the dedication of the temple, and adding a millian of Rivers of oil, to glad the Altars of GOD, shall be acceptable unto him;
that the giving of our first-borne for our transgression, and the fruit of our bodies for the sinne of our soules, shal bee an vnfruitfull present, without serious, hearty obedience to his counselles.
that the giving of our firstborn for our Transgression, and the fruit of our bodies for the sin of our Souls, shall be an unfruitful present, without serious, hearty Obedience to his Counsels.
The Poet complaineth in his satyre, of the costlines vsed in their churches, & asketh the priests, what gold did there? willing thē rather, to bring that, which Messalas vngratious son, frō all his superfluities could not bring, to wit, iustice, piety, holy cogitations, an honest hart:
The Poet Complaineth in his satire, of the costliness used in their Churches, & asks the Priests, what gold did there? willing them rather, to bring that, which Messalas ungracious son, from all his superfluities could not bring, to wit, Justice, piety, holy cogitations, an honest heart:
It agreeth with the answer which Iupiter Hāmon gaue to the Athenians, enquiring the cause of their often vnprosperous successes in battaile against the Lacedemonians, seeing they offered the choicest thinges they could get which their enimies did not;
It agreeth with the answer which Iupiter Hāmon gave to the Athenians, inquiring the cause of their often unprosperous Successes in battle against the Lacedaemonians, seeing they offered the Choicest things they could get which their enemies did not;
The alter for such offeringes, hee maketh the hearte, whereon righteousnesse, patience, faith, innocency, chastity, abstinence, must bee laide and tendered to the Lorde.
The altar for such offerings, he makes the heart, whereon righteousness, patience, faith, innocency, chastity, abstinence, must be laid and tendered to the Lord.
The sacrifices evangelicall, which the giver of the newe lawe requireth of vs, are a broken spirite, obedience to his vvorde, love towardes God and man, iudgement, iustice, mercy, prayer,
The Sacrifices Evangelical, which the giver of the new law requires of us, Are a broken Spirit, Obedience to his word, love towards God and man, judgement, Justice, mercy, prayer,
and praise, which are the calves of the lippes, almes deedes to the poore (for with such sacrifices is the Lord pleased) our bodies and soules, not to be slaine vpon the altar,
and praise, which Are the calves of the lips, alms Deeds to the poor (for with such Sacrifices is the Lord pleased) our bodies and Souls, not to be slain upon the altar,
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All which sacrifices of Christianity, without a faithfull heart, which is their Iosuah and captaine to goe in and out before them, (to speake but lightly with Origen in the like case) are nutus tantùm & opus mutum, a bare ceremony, and a dumbe shew ;
All which Sacrifices of Christianity, without a faithful heart, which is their Joshua and captain to go in and out before them, (to speak but lightly with Origen in the like case) Are nutus tantùm & opus mutum, a bore ceremony, and a dumb show;
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and as Ieremie named those idle repetitions of the Iewes, the temple of the Lord, the temple of the Lord, this is the temple of the Lord, verba mendacij, lying wordes, so these opera mendacij, lying workes, so fraudulently handled, that,
and as Ieremie nam those idle repetitions of the Iewes, the temple of the Lord, the temple of the Lord, this is the temple of the Lord, verba mendacij, lying words, so these opera mendacij, lying works, so fraudulently handled, that,
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O how hath Sathan filled their harts that they shoulde lie vnto the holy Ghost ? in making a shewe that they bring the whole price of their possession, and lay it downe at the feete of God,
O how hath Sathan filled their hearts that they should lie unto the holy Ghost? in making a show that they bring the Whole price of their possession, and lay it down At the feet of God,
and in the professions of his proper service, by casting vp the eies or handes, bowing the knee, knocking vpon the brest or thigh, making sadde the countenaunce, mooving the lippes, vncovering,
and in the professions of his proper service, by casting up the eyes or hands, bowing the knee, knocking upon the breast or thigh, making sad the countenance, moving the lips, uncovering,
or hanging dovvne the heade like a bul-rush, groveling vpon the earth, sighing, sobbing, praying, fasting, communicating, distributing, crying LORDE, LORDE, seeking to abuse the fleshly eies of men,
or hanging down the head like a bulrush, groveling upon the earth, sighing, sobbing, praying, fasting, communicating, distributing, crying LORD, LORD, seeking to abuse the fleshly eyes of men,
The same sentence standeth firme in heaven, against the deceitfull marchandizers of true religion, vvho offer to the highest emperour clothed vvith essentiall maistye,
The same sentence Stands firm in heaven, against the deceitful marchandizers of true Religion, who offer to the highest emperor clothed with essential maistye,
as the other vvith purple, and to his spouse the church, glasse for pearles, copper for golde, coales for treasure, shewes for substances, seeming for being, fansie for conscience;
as the other with purple, and to his spouse the Church, glass for Pearls, copper for gold, coals for treasure, shows for substances, seeming for being, fancy for conscience;
for whereas they looke for the thanks and recompence of their forepassed labours, loe, they are like the dreamer in the Prophet, vvho eateth by imagination in the night time,
for whereas they look for the thanks and recompense of their forepassed labours, lo, they Are like the dreamer in the Prophet, who Eateth by imagination in the night time,
What it was they promised to the Lorde, and by obligation bound themselues to perfourme, neither ancient nor recent, Iewish nor Christian expositour is able to determine.
What it was they promised to the Lord, and by obligation bound themselves to perform, neither ancient nor recent, Jewish nor Christian expositor is able to determine.
or thenceforth to become proselites in the religion of the Iewes, and, as Ierome explaneth it, never to depart from the living God, whome they had begune to serue.
or thenceforth to become Proselytes in the Religion of the Iewes, and, as Jerome Explaineth it, never to depart from the living God, whom they had begun to serve.
and wee ought to doe that vnvowed, which our vow hath tied vs vnto, because wee have no better gifte than our selues (as hee sometimes saide to Socrates his master) to giue even our selues to our bounteous God,
and we ought to do that unvowed, which our Voelli hath tied us unto, Because we have no better gift than our selves (as he sometime said to Socrates his master) to give even our selves to our bounteous God,
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Besides, it confirmeth the minde of a man in vertue, and setteth a tutour and overseer over his will, to keepe it within the boundes of promised dutifulnesse.
Beside, it confirmeth the mind of a man in virtue, and sets a tutor and overseer over his will, to keep it within the bounds of promised dutifulness.
Whervpon Saint Augustine writeth in his epistle to Armentarius and Paulina, It is an happie necessitie, that compelleth a man to doe better than hee vvoulde doe.
Whereupon Saint Augustine Writeth in his epistle to Armentarius and Paulina, It is an happy necessity, that compelleth a man to do better than he would do.
And surelye if we vvell regarde it, the mother cause of a vowe, is an engraffed opinion in the mindes of most men, of returning kindnes for kindnesse, vvhich is the readiest vvay both to conciliate and preserve friendshippe, according to that olde proverbe NONLATINALPHABET:
And surely if we well regard it, the mother cause of a Voelli, is an engrafted opinion in the minds of most men, of returning kindness for kindness, which is the Readiest Way both to conciliate and preserve friendship, according to that old proverb:
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And although God hath no neede of our giftes (for can our goodnesse extend to him, who hath the riches of all goodnes? or can he encrease by lesse than a drop of raine, who is more than the maine sea of all abundance?) yet it giveth him to vnderstande, that at least his glory is sought,
And although God hath no need of our Gifts (for can our Goodness extend to him, who hath the riches of all Goodness? or can he increase by less than a drop of rain, who is more than the main sea of all abundance?) yet it gives him to understand, that At least his glory is sought,
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And vvhatsoever is restored or recompensed in lieu of any his benefits, is added to him that returned it Thence it commeth, that David and the princes give thankes vnto the LORDE, in the first of Chronicles,
And whatsoever is restored or recompensed in lieu of any his benefits, is added to him that returned it Thence it comes, that David and the Princes give thanks unto the LORD, in the First of Chronicles,
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when they had offered vnto him silver, golde, brasse, iron, precious stones, after this manner ▪ Now therefore our God, wee thanke thee, and praise thy glorious name.
when they had offered unto him silver, gold, brass, iron, precious stones, After this manner ▪ Now Therefore our God, we thank thee, and praise thy glorious name.
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and to goe to the citty of God, for better instructions in his lawe, as the Queene of the South came from her native dominion, to heare the wisedome of Salomon, such pilgrimage is not amisse:
and to go to the City of God, for better instructions in his law, as the Queen of the South Come from her native dominion, to hear the Wisdom of Solomon, such pilgrimage is not amiss:
or to distribute their goods to the needy, as Zacheus did, and to cast their bread vpon the waters for the Lords sake, where they looke to receive againe neither thanks nor recompence;
or to distribute their goods to the needy, as Zacchaeus did, and to cast their bred upon the waters for the lords sake, where they look to receive again neither thanks nor recompense;
There are two things (saith Lactantius) that must bee offered vnto God, donum & sacrificium, a gift and a sacrifice, the one perpetuall, the other temporall.
There Are two things (Says Lactantius) that must be offered unto God, Donum & Sacrificium, a gift and a sacrifice, the one perpetual, the other temporal.
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I will not strictly examine vpon this occasion, the vowes prescribed and practised in the church of Rome, somewhat to the imitation of these, that are presumed of the marriners.
I will not strictly examine upon this occasion, the vows prescribed and practised in the Church of Room, somewhat to the imitation of these, that Are presumed of the Mariners.
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These vowed perhappes a voiage to Ierusalem, they to Compostella or Walsingham ▪ these to beautifie the temple of the Lorde, they the monuments and shrines of Saintes;
These vowed perhaps a voyage to Ierusalem, they to Compostela or Walsingham ▪ these to beautify the temple of the Lord, they thee monuments and shrines of Saints;
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these to bee proselytes, and to cleave to the service of God, they to renounce the world, to abandon the society of men, to ab•ure the company of women,
these to be Proselytes, and to cleave to the service of God, they to renounce the world, to abandon the society of men, to ab•ure the company of women,
if in any part of the world there be more slouthfull and sinfull desidiousnesse, than in the resty cloysters and dormitories of that church, wherein such wearisome peregrinations,
if in any part of the world there be more slothful and sinful desidiousness, than in the resty Cloisters and dormitories of that Church, wherein such wearisome Peregrinations,
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If in any part of the world, such roiall, Pontificall, Persian magnificence, as in your prestes and Nazarites, the votaries of that churhe, where povertye is pretended.
If in any part of the world, such royal, Pontifical, Persian magnificence, as in your Priests and nazarites, the votaries of that Church, where poverty is pretended.
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as in the streetes of that mother-citie, where chastitie is imposed? So the harlott alleageth for her selfe in the Proverbes ▪ I have paide my vowes, yet she calleth a yong man to dalliance and filthinesse.
as in the streets of that Mother-city, where chastity is imposed? So the harlot allegeth for her self in the Proverbs ▪ I have paid my vows, yet she calls a young man to dalliance and filthiness.
In an epistle they wrote to the Lordes of the counsell (from their Cacus den,) prefixed before the libell of Persecution in Englande, they pleade for the vowes of their church,
In an epistle they wrote to the lords of the counsel (from their Cacus den,) prefixed before the libel of Persecution in England, they plead for the vows of their Church,
wherevpon it ensueth, that there is no trust nor faithfulnesse in our dealing. Philo, mee thinketh, rightly expressed the qualities of these Saturnine, solleine, discontented men;
whereupon it ensueth, that there is no trust nor faithfulness in our dealing. Philo, me Thinketh, rightly expressed the qualities of these Saturnine, solleine, discontented men;
The refuse and drosse of mankinde, wee are, on whome not the ende, but the endes, nor of the world, but of the worldes and ages forepassed, are not onely come, but mett togither by coniunction.
The refuse and dross of mankind, we Are, on whom not the end, but the ends, nor of the world, but of the world's and ages forepassed, Are not only come, but met together by conjunction.
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The charity of many is waxen colde, and when the son of man commeth, though he burne cresset-light shall he find faith? There is a daylie defection of the husband-man in the fieldes, the marriner at the sea, innocencie in the courte, iustice in iudgement, concorde in friendshippe, workemanshippe in artes, discipline in manners.
The charity of many is waxed cold, and when the son of man comes, though he burn cresset-light shall he find faith? There is a daily defection of the husbandman in the fields, the mariner At the sea, innocence in the court, Justice in judgement, concord in friendship, workmanship in arts, discipline in manners.
if they woulde cleare their eies with the eie-salve of plaine dealing quocun { que } sub axe, amongst Papistes as much as protestantes, without whetting their tongue or pen against our innocent religion.
if they would clear their eyes with the eyesalve of plain dealing quocun { que } sub axe, among Papists as much as protestants, without whetting their tongue or pen against our innocent Religion.
But whē I heare them hunting for the praise of God & man, by such meanes, I cal to minde an auncient historie of vowes vied & revied betweene the citizens of Croto, and Loc•us or great Greece in Italie.
But when I hear them hunting for the praise of God & man, by such means, I call to mind an ancient history of vows vied & revied between the Citizens of Croto, and Loc•us or great Greece in Italy.
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Notwithstanding I doubte not, for all their ambitious ostentation, but though they goe before vs in making vowes, we shall not come behinde them in keeping promises:
Notwithstanding I doubt not, for all their ambitious ostentation, but though they go before us in making vows, we shall not come behind them in keeping promises:
what neede they gape so wide in telling of their vowes and performances, when it is not vnknowne as far as the world is christened, that they have verified the olde proverbe, in straining at gnats, and swallowing downe camm•lles? Admit their keeping of promise for mint and anise seed,
what need they gape so wide in telling of their vows and performances, when it is not unknown as Far as the world is christened, that they have verified the old proverb, in straining At gnats, and swallowing down camm•lles? Admit their keeping of promise for mint and anise seed,
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and as Abrahams servant put his hād vnder his masters thigh, taking an oth by him who should come from the thighes of Abraham so these laie their hande vpon their maisters booke, wishing a curse •o their owne soules, in the sight of God & angels above,
and as Abrahams servant put his hand under his Masters thigh, taking an oath by him who should come from the thighs of Abraham so these lay their hand upon their masters book, wishing a curse •o their own Souls, in the sighed of God & Angels above,
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if nothing this other strumpet, but the head of a Queene, the greatest amongst the daughters of men, they will doe their best endevour to make it good.
if nothing this other strumpet, but the head of a Queen, the greatest among the daughters of men, they will do their best endeavour to make it good.
and that from the whole contentes thereof, knitt vp in foure chapters, as the sheete of Peter at the foure corners, proceeded a most lively demonstration of the gracious favour of God, 1. towardes the Mariners, 2. towards Ionas, 3. towards the Ninivites, lastly in generality, not so much by personall and practicall experience,
and that from the Whole contents thereof, knit up in foure Chapters, as the sheet of Peter At the foure corners, proceeded a most lively demonstration of the gracious favour of God, 1. towards the Mariners, 2. towards Ionas, 3. towards the Ninevites, lastly in generality, not so much by personal and practical experience,
The first corner of the sheete hath bene vntied vnto you, (for some make an end of the first chapter, where I nowe left) that is, the mercye of God, embracing the mariners in their extremity of danger, hath ben opened,
The First corner of the sheet hath be untied unto you, (for Some make an end of the First chapter, where I now left) that is, the mercy of God, embracing the Mariners in their extremity of danger, hath been opened,
secondlye of their soules, from that idolatrous blindnes wherein they were drowned and stifled; a destruction equall to the former, and indeed far exceeding.
Secondly of their Souls, from that idolatrous blindness wherein they were drowned and stifled; a destruction equal to the former, and indeed Far exceeding.
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after repetition of sorrowes enough (if they were not burnt with hote irons, past sense) as that the songes of the tēple shoulde be turned into howlinges, feastes into mourning, laughter into lamentation, that there should be many dead bodies in every place,
After repetition of sorrows enough (if they were not burned with hight irons, past sense) as that the songs of the temple should be turned into howlings, feasts into mourning, laughter into lamentation, that there should be many dead bodies in every place,
though your eies have beheld sufficient misery to make them faile, yet behold more) The daies come, (I give you warning of vnhappier times, the plagues you have endured already, are but the beginnings of sorrow) the daies come, that I will send a famine in the land :
though your eyes have beheld sufficient misery to make them fail, yet behold more) The days come, (I give you warning of unhappier times, the plagues you have endured already, Are but the beginnings of sorrow) the days come, that I will send a famine in the land:
and a little oile in a cruise, and beholde, I am gathering two stickes to go in and dresse it for me and my sonne, that wee may eate and die ? and much rather,
and a little oil in a cruise, and behold, I am gathering two sticks to go in and dress it for me and my son, that we may eat and die? and much rather,
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and they shall wonder (not as the sonnes of Iacob, who went but out of Israell into Egypt,) but from sea to sea, and from the North to the East, shall they runne to and fro, to seeke the worde of the Lorde, and shall not finde it.
and they shall wonder (not as the Sons of Iacob, who went but out of Israel into Egypt,) but from sea to sea, and from the North to the East, shall they run to and from, to seek the word of the Lord, and shall not find it.
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And this was the case of our countrey, when either it fared with vs, as with the church of Ierusalem, signa non videmus, non est ampliùs propheta, wee see no tokens, there is no prophet lefte ;
And this was the case of our country, when either it fared with us, as with the Church of Ierusalem, Signs non Videmus, non est ampliùs Propheta, we see no tokens, there is no Prophet left;
But blessed be the Lord God of Israell, for hee hath long since visited and redeemed vs his people. If our many deliverances besides, either by sea, from the invasion of the grande pirate of Christendome,
But blessed be the Lord God of Israel, for he hath long since visited and redeemed us his people. If our many Deliverances beside, either by sea, from the invasion of the Grande pirate of Christendom,
or from other rebellions and conspiracies by land, had beene in nūmber as the dust of our grounde, this one deliverance of our soules, frō the kingdome and power of darkenesse, the very shadowe and borders of death, wherein we sate before the sending of prophets amongst vs, to prophecie right things, to preach the acceptable yeare of the Lord,
or from other rebellions and conspiracies by land, had been in nummber as the dust of our ground, this one deliverance of our Souls, from the Kingdom and power of darkness, the very shadow and borders of death, wherein we sat before the sending of Prophets among us, to prophecy right things, to preach the acceptable year of the Lord,
& all 〈 ◊ 〉 in the world had sworne and conspired his immortall misery? First he was driven to forgoe his natiue countrey, the land of his fathers sepulchers, and take the sea.
& all 〈 ◊ 〉 in the world had sworn and conspired his immortal misery? First he was driven to forgo his native country, the land of his Father's sepulchers, and take the sea.
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Being cast forth, the sea, that did a kinde of favour to Pharaoh and his host, in giving them a speedy death, is but in manner of a iaylour to Ionas, to deliver him vp to a further torture.
Being cast forth, the sea, that did a kind of favour to Pharaoh and his host, in giving them a speedy death, is but in manner of a jailer to Ionas, to deliver him up to a further torture.
and from the sea into a monsters belly ▪ ( incomposi•um navigium, an incomposed, mishapen ship;) therein, shall I say, to his death? that had bene his happines:
and from the sea into a monsters belly ▪ (incomposi•um navigium, an incomposed, Misshapen ship;) therein, shall I say, to his death? that had be his happiness:
hee may rather perswade himselfe, that he is reserved for a thousand deathes, whome the waters of the Ocean refuse to drowne, giving over their pray to an other creature.
he may rather persuade himself, that he is reserved for a thousand deaths, whom the waters of the Ocean refuse to drown, giving over their prey to an other creature.
and know that the vision is for an apointed time, but at the last it shall speake (according to the wishes of our owne harts) and shal not lie. Though our soules faint for his salvation,
and know that the vision is for an appointed time, but At the last it shall speak (according to the wishes of our own hearts) and shall not lie. Though our Souls faint for his salvation,
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Though our eies faile for his promise, saying, O, when wilt thou comfort vs? and we are as bottels in the smoke (the sap of our hope dryed vp) yet we must not forget his statutes.
Though our eyes fail for his promise, saying, Oh, when wilt thou Comfort us? and we Are as bottles in the smoke (the sap of our hope dried up) yet we must not forget his statutes.
When we see the fortunate succeeding of things, we shall sing with the righteous prophet, Wee know, O Lord, that thy iudgements are right, (though deepe & secret) and that thou of very faithfulnes hast caused v• to be tried:
When we see the fortunate succeeding of things, we shall sing with the righteous Prophet, we know, Oh Lord, that thy Judgments Are right, (though deep & secret) and that thou of very faithfulness hast caused v• to be tried:
First, the disposer and ruler of the action, the Lorde. Secondly, the manner of doing it, hee provided or prepared, Thirdly, the instrument, a fish, togither with the praise and exornation of the instrument, a great fish Fourthly, the end, to swallow vp Ionas. Lastly, the state of Ionas,
First, the disposer and ruler of the actium, the Lord. Secondly, the manner of doing it, he provided or prepared, Thirdly, the Instrument, a Fish, together with the praise and exornation of the Instrument, a great Fish Fourthly, the end, to swallow up Ionas. Lastly, the state of Ionas,
it may please you to obserue, that thorough the whole body of this prophecie, vvhatsoever befell Ionas, rare and infrequent, is lifted aboue the spheares of inferiour thinges,
it may please you to observe, that through the Whole body of this prophecy, whatsoever befell Ionas, rare and infrequent, is lifted above the spheres of inferior things,
and carryed betweene it and the middle region of the aire aslant, fit to engender a tempest,) but the LORDE sent it. Ionas vvas afterwardes cast into the sea.
and carried between it and the middle region of the air aslant, fit to engender a tempest,) but the LORD sent it. Ionas was afterwards cast into the sea.
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Who is he then that saith, and it commeth to passe, if the Lorde commaunde it not? Out of the mouth of the most high commeth there not evill and good? Thus whensoever we finde in any of the creatures of God, either man or beast, from the greatest whale to the smallest worme,
Who is he then that Says, and it comes to pass, if the Lord command it not? Out of the Mouth of the most high comes there not evil and good? Thus whensoever we find in any of the creatures of God, either man or beast, from the greatest whale to the Smallest worm,
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or in the vnsensible things, the sun, the windes, the waters, the plantes of the earth, either pleasure or hurt to vs, the Lord is the worker and disposer of both these conditions.
or in the unsensible things, the sun, the winds, the waters, the plants of the earth, either pleasure or hurt to us, the Lord is the worker and disposer of both these conditions.
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Salomon giveth a rule well beseeming the rashnes and vnadvisednesse of man, who without deliberate forecast entereth vpon actions, first to prepare the worke without, and to make all things ready in the field,
Solomon gives a Rule well beseeming the rashness and unadvisedness of man, who without deliberate forecast entereth upon actions, First to prepare the work without, and to make all things ready in the field,
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as it were, the vvaie before his face, to make his pathes straight, and to remooue all impedimentes, to levell mountaines, to exalt vallies, to turne vvaters into drie grounde,
as it were, the Way before his face, to make his paths straight, and to remove all impediments, to level Mountains, to exalt valleys, to turn waters into dry ground,
& to saue his prophet. 2. So able to devour a man at a morsel, without comminutiō or bruise offered to any one bone of his. 3. That a man could liue the space of 3. daies and nights in a fishes belly. But so it was.
& to save his Prophet. 2. So able to devour a man At a morsel, without comminution or bruise offered to any one bone of his. 3. That a man could live the Molle of 3. days and nights in a Fish belly. But so it was.
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He suffereth not the ship to carry him forth-right to the city, but so ordereth the matter, that the Mariners deliver him to the sea, the sea to the whale, the whale to the Lorde, and the Lorde to Niniveh.
He suffers not the ship to carry him forthright to the City, but so Ordereth the matter, that the Mariners deliver him to the sea, the sea to the whale, the whale to the Lord, and the Lord to Nineveh.
but when wee haue shaken them of, the sea shall make a truce, and the vngentlest beastes bee in league with vs. The demaunde of the earthlie man in these vnprobable workes, hath ever beene, NONLATINALPHABET,
but when we have shaken them of, the sea shall make a truce, and the ungentlest beasts be in league with us The demand of the earthly man in these unprobable works, hath ever been,,
What? after I am waxen olde, and my Lord 〈 ◊ 〉 But what saith the Angell vnto her? Shall any thing bee harde to the •orde? VVhen the children of Israell wanted flesh to eate,
What? After I am waxed old, and my Lord 〈 ◊ 〉 But what Says the Angel unto her? Shall any thing be harden to the •orde? When the children of Israel wanted Flesh to eat,
Shall the sheepe and the beeves be slaine for them to finde them, either shall all the fish of the sea bee gathered togither for them to suffice them? But the Lorde aunswered him, is the Lords hand shortened? Thou shalt see now whether my word shall come to passe vnto thee, or no.
Shall the sheep and the beeves be slain for them to find them, either shall all the Fish of the sea be gathered together for them to suffice them? But the Lord answered him, is the lords hand shortened? Thou shalt see now whither my word shall come to pass unto thee, or no.
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Elizeus prophecied in that wofull famine of Samaria, when they bought an Asses head, and Doues dunge, at an vnreasonable rate, To morrowe by this time, a measure of fine flowre shall bee solde for a shekell, &c. Then a prince, on whose hande the king leaned, aunswered the man of GOD, Though the Lorde woulde make windowes in heaven, can this thinge come to passe? the prophet aunswered him, Beholde, thou shalt see it with thine eies, but shalt not eate thereof.
Elisha prophesied in that woeful famine of Samaria, when they bought an Asses head, and Dove dung, At an unreasonable rate, To morrow by this time, a measure of fine flower shall be sold for a shekel, etc. Then a Prince, on whose hand the King leaned, answered the man of GOD, Though the Lord would make windows in heaven, can this thing come to pass? the Prophet answered him, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.
when the angell shal say vnto her, that it is the worke of the holy ghost, and the might of the most high, & that her co•zen Elizabeth hath also conceived in her olde age,
when the angel shall say unto her, that it is the work of the holy ghost, and the might of the most high, & that her co•zen Elizabeth hath also conceived in her old age,
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though shee had purchased the name of barren by her barrennesse, because with God, saith the angell, nothing is vnpossible, then let Marie lay her hande vpon her heart,
though she had purchased the name of barren by her Barrenness, Because with God, Says the angel, nothing is unpossible, then let Marry lay her hand upon her heart,
or atheistes at home, touching the likelihoode and probability of such vnlikely actes, but the innocencie of the sacred Scriptures wherein they are written, must be arraigned,
or atheists At home, touching the likelihood and probability of such unlikely acts, but the innocence of the sacred Scriptures wherein they Are written, must be arraigned,
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I will say no more vnto them, but as Augustine doth in his bookes of the city of God, Quicquid mirabile fit, in hoc mundo, profectò minus est quàm totus hic mundus;
I will say no more unto them, but as Augustine does in his books of the City of God, Quicquid Marvelous fit, in hoc mundo, profectò minus est quàm totus hic World;
Only, that which the prophet setteth downe in 2. words, by a circumlocution, a great fish, it shall not be amisse to note, that the evāgelists abridge,
Only, that which the Prophet sets down in 2. words, by a circumlocution, a great Fish, it shall not be amiss to note, that the Evangelists abridge,
therefore Matthew calleth it the belly of a whale. So do the 70. interpretours, from whom it is not vnlikely, the expositour of Matthew tooke his warrant.
Therefore Matthew calls it the belly of a whale. So do the 70. Interpreters, from whom it is not unlikely, the expositor of Matthew took his warrant.
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and not singlie vvhales, but vvith the same additament that this prophet vseth, the greate vvhales. So doth the Poet tearme them also immania caete, the huge vvhales, as being the stateliest creature that mooveth in the waters. Likewise in the Psalme:
and not singly whales, but with the same additament that this Prophet uses, the great whales. So does the Poet term them also immania caete, the huge whales, as being the Stateliest creature that moveth in the waters. Likewise in the Psalm:
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There goe the shippes, (the artificiallest wonder that ever vvas framed) and there goeth that Leviathan (the wonder of that nature) vvhom thou hast made to play therein.
There go the ships, (the artificiallest wonder that ever was framed) and there Goes that Leviathan (the wonder of that nature) whom thou hast made to play therein.
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But no where through the whole, more sense, more substance, grace, and maiestie spent, than where the meaning and intent was, that the maiesty of the most high God should fully be illustrated.
But no where through the Whole, more sense, more substance, grace, and majesty spent, than where the meaning and intent was, that the majesty of the most high God should Fully be illustrated.
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To cast mine eies backe againe from whēce I am digressed, it is writtē of the whale, that whē he swimmeth & sheweth himselfe vpō the flouds, you would think that ilāds swam towards you,
To cast mine eyes back again from whence I am digressed, it is written of the whale, that when he swimmeth & shows himself upon the floods, you would think that Lands swam towards you,
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The evidēt cause, saith he, is superfluity of moisture. Howbeit, it holdeth not in birds (whose ofspring is frō the waters to) quibus vita pendentibus, because they liue hāging, as it were, & hovering or wa•ting in the aire.
The evident cause, Says he, is superfluity of moisture. Howbeit, it holds not in Birds (whose offspring is from the waters to) quibus vita pendentibus, Because they live hanging, as it were, & hovering or wa•ting in the air.
He writeth of Balae•a, the whirle-poole, or we may english i• also a whale, (so doth Tremelius interpret the name of Leviathan in Iob & the Psalme:) that in the Indian sea, there are some founde, to the largenes of fowre acres of grounde, & that they are laden & surcharged with their owne waight.
He Writeth of Balae•a, the whirlpool, or we may english i• also a whale, (so does Tremelius interpret the name of Leviathan in Job & the Psalm:) that in the Indian sea, there Are Some found, to the largeness of fowre acres of ground, & that they Are laden & surcharged with their own weight.
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and the rafters of their bones, some of which bones were 40. cubites in length, and that the skins of some were broad enough to cover habitable houses.
and the rafters of their bones, Some of which bones were 40. cubits in length, and that the skins of Some were broad enough to cover habitable houses.
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And therfore the lesse marvaile may it seeme, evē to a natural man, by the course of nature it selfe his lady & mistresse, that God should prepare a fish great enough to swallow vp Ionas.
And Therefore the less marvel may it seem, even to a natural man, by the course of nature it self his lady & mistress, that God should prepare a Fish great enough to swallow up Ionas.
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For the attribute is not adioyned for naught, A great fish. Seneca the philosopher writeth of one Senetio sirnamed Grandio: (others haue beene called Magni for the greatnes of their vertues, Alexander in Greece, Pompey in Rome, Arsaces in Parthia, Charles amongst the Emperors the great,
For the attribute is not adjoined for nought, A great Fish. Senecca the philosopher Writeth of one Senetio surnamed Grandio: (Others have been called Magni for the greatness of their Virtues, Alexander in Greece, Pompey in Rome, Arsaces in Parthia, Charles among the Emperor's the great,
But whosoever is greatest vpō the face of the earth, though his stile be as great as that emperours, of whō Eusebius writeth, whose titles were sūmed togither in a long catalogue, The greatest bishop, greatest in Thebes, greatest in Sarmatia, in Persia fiue times the greatest, greatest in Germany, greatest in Egypt, yet I will say vnto him,
But whosoever is greatest upon the face of the earth, though his style be as great as that Emperors, of whom Eusebius Writeth, whose titles were summed together in a long catalogue, The greatest bishop, greatest in Thebes, greatest in Sarmatia, in Persiam fiue times the greatest, greatest in Germany, greatest in Egypt, yet I will say unto him,
as the Psalme to the princes of that time, Give vnto the Lord yee sons of the mightie, giue vnto the Lord glorie and strength, giue vnto the Lord the honour due vnto his name.
as the Psalm to the Princes of that time, Give unto the Lord ye Sons of the mighty, give unto the Lord glory and strength, give unto the Lord the honour due unto his name.
The striving of Ra•ell with her sister Leah, about the bearing of childrē, because it was very great, is called the wrastling of God. The mountaines of the earth wherwith the righteousnesse of God is cōpared,
The striving of Ra•ell with her sister Leah, about the bearing of children, Because it was very great, is called the wrestling of God. The Mountains of the earth wherewith the righteousness of God is compared,
because very great, & of 3. daies iourney, is called the citie of God. In all which singular idiotismes, the letter it selfe directeth vs rightly, where to bestowe all greatnes.
Because very great, & of 3. days journey, is called the City of God. In all which singular idiotismes, the Letter it self directeth us rightly, where to bestow all greatness.
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Vndoubtedly it was the great God of heaven and earth, that prepared great lightes in the firmament, great fishes in the sea, great men, great beasts vpon the drie land, & magnitudinis eius non est finis,
Undoubtedly it was the great God of heaven and earth, that prepared great lights in the firmament, great Fish in the sea, great men, great beasts upon the dry land, & magnitudinis eius non est finis,
To swallowe vp Ionas. They have an history in prophane reading, that Arion the Lesbian, a famous musitian, beeing embarked with some, who for the gaine of his money woulde haue cast him into the sea, he craved a litle respite of them before his casting forth;
To swallow up Ionas. They have an history in profane reading, that Arion the Lesbian, a famous musician, being embarked with Some, who for the gain of his money would have cast him into the sea, he craved a little respite of them before his casting forth;
And a physitian of our latter times hath written (Calvin not sparing to testifie the seme) that in the bowels of a Lamia, hath beene found a whole armed man.
And a Physician of our latter times hath written (calvin not sparing to testify the seem) that in the bowels of a Lamia, hath been found a Whole armed man.
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and liveth in the entralles of the fish, a prison or caue of extreame darkenesse, where he found nothing but horror, and stinch, and loathsome excrementes.
and lives in the entrails of the Fish, a prison or cave of extreme darkness, where he found nothing but horror, and stinch, and loathsome excrements.
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Thus farre you have hearde, first that a fish, and for his exornation great fish, secondly vvas prepared, thirdly by the Lorde, fourthly to swallow vp his prophet.
Thus Far you have heard, First that a Fish, and for his exornation great Fish, secondly was prepared, Thirdly by the Lord, fourthly to swallow up his Prophet.
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Now lastly if you will learne what tidings of Ionas, after his entring in the monsters mawe, it is published in the nexte wordes, And Ionas was in the belly of the fish, three daies and three nightes. Therein I distinguish these particularities. First the person, Ionas ;
Now lastly if you will Learn what tidings of Ionas, After his entering in the monsters maw, it is published in the Next words, And Ionas was in the belly of the Fish, three days and three nights. Therein I distinguish these particularities. First the person, Ionas;
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but the whole and entire person of Ionas, compounded of bodye and soule, livinge, mooving, feeling, meditating, not ground with the teeth, not digested in the stomake, not converted into the substaunce of the fish,
but the Whole and entire person of Ionas, compounded of body and soul, living, moving, feeling, meditating, not ground with the teeth, not digested in the stomach, not converted into the substance of the Fish,
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as Ieremy was in the bottome of the dungeon where there vvas no water, where what nutriment he had amiddest those purgamentes & superfluities, the Lorde knoweth;
as Ieremy was in the bottom of the dungeon where there was no water, where what nutriment he had amidst those purgamentes & superfluities, the Lord Knoweth;
Physitians giue advise, that such as are troubled with apoplexies, & falling sicknesses, or the like diseases, should not be buried till the expiration of 72. howres, that is, three daies and three nightes:
Physicians give Advice, that such as Are troubled with Apoplexies, & falling Sicknesses, or the like diseases, should not be buried till the expiration of 72. hours, that is, three days and three nights:
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In which space of time, they say, the humours begin to stop & giue over their motion, by reason the moone hath gone through a signe the more in the Zodiake.
In which Molle of time, they say, the humours begin to stop & give over their motion, by reason the moon hath gone through a Signen the more in the Zodiac.
The like he experienced in himselfe, (besides the opening of his heart) that if falshoode woulde open her mouth into slaunder, it might bee her greater sin, because he was fully dead.
The like he experienced in himself, (beside the opening of his heart) that if falsehood would open her Mouth into slander, it might be her greater since, Because he was Fully dead.
Who would ever haue supposed, that Ionas fulfilling this time in so deadly and pestilent a graue, shoulde have revived againe? But the foundation of the Lord standeth sure, and this sentence hee hath vvritten for the generations to come, My strength is per•ited in infirmity, vvhen the daunger is most felt,
Who would ever have supposed, that Ionas fulfilling this time in so deadly and pestilent a graven, should have revived again? But the Foundation of the Lord Stands sure, and this sentence he hath written for the generations to come, My strength is per•ited in infirmity, when the danger is most felt,
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They meete the ruler of the synagogue in the 5. of Marke, & tell him, thy daughter is deade, why diseasest thou thy maister any further ? Assoone as Iesus hearde that vvorde (a word that he lingred and waited for) he said vnto the ruler of the Synagogue, be not afraid, onely beleeue.
They meet the ruler of the synagogue in the 5. of Mark, & tell him, thy daughter is dead, why diseasest thou thy master any further? As soon as Iesus heard that word (a word that he lingered and waited for) he said unto the ruler of the Synagogue, be not afraid, only believe.
And what if absent? was he not the same God? Yet he told his disciples not long before, Lazarus is deade, and I am gladde for your sakes, that I vvas not there, that you mighte beleeue. You see the difference.
And what if absent? was he not the same God? Yet he told his Disciples not long before, Lazarus is dead, and I am glad for your sakes, that I was not there, that you might believe. You see the difference.
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hast thou brought vs, to die in the wildernesse, because there were no graues in Egypt? wherefore hast thou served vs thus, to carrie vs out of Egypt? &c. Moses, the meekest man vpon the earth, quieted them thus, Feare yee not, stande still,
hast thou brought us, to die in the Wilderness, Because there were no graves in Egypt? Wherefore hast thou served us thus, to carry us out of Egypt? etc. Moses, the Meekest man upon the earth, quieted them thus, fear ye not, stand still,
and beholde the salvation of the Lorde which he will shew to you this day. For the Egyptians whome yee haue seene this day, yee shall never see them againe.
and behold the salvation of the Lord which he will show to you this day. For the egyptians whom ye have seen this day, ye shall never see them again.
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for the Lorde made it good ▪ as followeth in the next verse, vvherefore cryest thou vnto mee? speake vnto the children of Israell, that they goe forwarde.
for the Lord made it good ▪ as follows in the next verse, Wherefore Christ thou unto me? speak unto the children of Israel, that they go forward.
when their legges trembled vnder them that they could not stand still, & their hearts fainted that they could not hope, the waters roring before their face,
when their legs trembled under them that they could not stand still, & their hearts fainted that they could not hope, the waters roaring before their face,
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but in their disturbed passions, to settle their shivering spirites, to pacifie their vnquiet tongues, and to go forwardes, though every step they trode, seemed to beare them into the mouth of death.
but in their disturbed passion, to settle their shivering spirits, to pacify their unquiet tongues, and to go forwards, though every step they trodden, seemed to bear them into the Mouth of death.
Long enough to haue altered his nature, to haue boyled him into nourishmente, and to haue incorporated his flesh into an other substaunce. Yet Ionas liveth.
Long enough to have altered his nature, to have boiled him into nourishment, and to have incorporated his Flesh into an other substance. Yet Ionas lives.
O thou the hope of all the endes of the earth, (sayeth that other Psalme) and of them that are farre of in the sea, shevve vs but the lighte of thy countenaunce, and vvee shall bee safe :
Oh thou the hope of all the ends of the earth, (Saith that other Psalm) and of them that Are Far of in the sea, show us but the Light of thy countenance, and we shall be safe:
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and the mountaines fall dovvne into the middes of the sea, and the sea, and the vvaters thereof rage fearefully, though Leviathan open his mouth, wee will not quake at it,
and the Mountains fallen down into the mids of the sea, and the sea, and the waters thereof rage fearfully, though Leviathan open his Mouth, we will not quake At it,
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VVee knowe that there is mercy vvith the LORDE, and that vvith him there is plentifull redemption, I meane redemption a thousande waies, by nature and against nature, by hope and against hope, by thinges that are and thinges that are not.
We know that there is mercy with the LORD, and that with him there is plentiful redemption, I mean redemption a thousande ways, by nature and against nature, by hope and against hope, by things that Are and things that Are not.
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hee that hath kept his children in the middest of a fiery oven, when, if arte coulde adde any thinge to the nature of fire, they shoulde have beene burnt seven times for one,
he that hath kept his children in the midst of a fiery oven, when, if art could add any thing to the nature of fire, they should have been burned seven times for one,
he is the same GOD both in mighte and mercye to preserue vs, no time vnseasonable, no place vnmeete, no daunger vncouth and vnaccustomed to his stronge designementes.
he is the same GOD both in might and mercy to preserve us, no time unseasonable, no place unmeet, no danger uncouth and unaccustomed to his strong designments.
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THIS second section or division of the prophecie, wherein the mercy of God towardes Ionas is expressed, I parted before into three branches. 1. That he was devoured, 2. praied, 3. was delivered.
THIS second section or division of the prophecy, wherein the mercy of God towards Ionas is expressed, I parted before into three branches. 1. That he was devoured, 2. prayed, 3. was Delivered.
The marvailes that I haue already noted vnto you, were, 1. that so huge a creature, was suddeinely provided by the providence of God: 2. that a whole man passed thorough his throate: 3. that he lived in his bowels, three daies & three nightes.
The marvels that I have already noted unto you, were, 1. that so huge a creature, was suddeinely provided by the providence of God: 2. that a Whole man passed through his throat: 3. that he lived in his bowels, three days & three nights.
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neither can I affirme, neither is it materiall over-busily to examine. Our Saviour, you know, in the gospell, applyeth this figure of Ionas to his buriall.
neither can I affirm, neither is it material over-busily to examine. Our Saviour, you know, in the gospel, Applieth this figure of Ionas to his burial.
But if you conferre the shadowe and the body togither, you shall finde in all the evangelistes, that the Lorde of life was crucified the 6. howre of the preparation of the sabbath,
But if you confer the shadow and the body together, you shall find in all the Evangelists, that the Lord of life was Crucified the 6. hour of the preparation of the Sabbath,
that late in the eveninge, his bodie vvas taken downe from the crosse, and buried, that hee rested in the graue the night that belongeth to the sabbath, togither vvith the daie,
that late in the evening, his body was taken down from the cross, and buried, that he rested in the graven the night that belongeth to the Sabbath, together with the day,
So as indeede the body of Christ was not in the heart of the earth more than 36. hovvers, to weete two nightes and a daie, vvhich is but the halfe space of 72. howers.
So as indeed the body of christ was not in the heart of the earth more than 36. hours, to weet two nights and a day, which is but the half Molle of 72. hours.
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Others expoūd it by a mistery thus: 36. hours, they say, to 72. which is the absolute measure of 3. daies & 3. nights, is but simplum ad duplū, one to two,
Others expound it by a mystery thus: 36. hours, they say, to 72. which is the absolute measure of 3. days & 3. nights, is but simplum ad duplū, one to two,
hath an other conceite, that from the creation of the worlde till the resurrection of Christ, the day was evermore numbred before the night, both in the literall and in the mysticall vnderstanding;
hath an other conceit, that from the creation of the world till the resurrection of christ, the day was evermore numbered before the night, both in the literal and in the mystical understanding;
but from the resurrection of Christ forwardes, the night is first reckoned: (for which cause he thought, the vigiles were apointed for sabbathes & other festivall daies, that vvee might be prepared with more devotiō to solemnize them:) herehēce he cōcludeth, that the night which followed the sabbath of the Iews, was the angular night (& must twice be repeated, as the corner of a square serveth indifferently for either side which it lyeth betwixte:) for both it belonged (saith he) to the sabbath praeceding,
but from the resurrection of christ forwards, the night is First reckoned: (for which cause he Thought, the Vigiles were appointed for Sabbaths & other festival days, that we might be prepared with more devotion to solemnize them:) herehence he Concludeth, that the night which followed the Sabbath of the Iews, was the angular night (& must twice be repeated, as the corner of a square serves indifferently for either side which it lies betwixt:) for both it belonged (Says he) to the Sabbath preceding,
vnlesse they can make the devises of their own heads reach home to the letter of the booke in al respects? Our soundest divines agree, that the triduan rest of Christ in the graue, must be vnderstood by the figure synecdoche, a part put for the whole.
unless they can make the devises of their own Heads reach home to the Letter of the book in all respects? Our soundest Divines agree, that the triduan rest of christ in the graven, must be understood by the figure synecdoche, a part put for the Whole.
VVherein, besides the person of Ionas, needelesse to bee recited any more, wee are stored vvith a cluster of many singular meditations. 1. The connexion or consequution after his former misery;
Wherein, beside the person of Ionas, needless to be recited any more, we Are stored with a cluster of many singular meditations. 1. The connexion or consecution After his former misery;
as that a man should breath and liue so long a time, not onely in the bowels of the waters (for there Ionas also was) but in the bowels of a fish vvithin those waters;
as that a man should breath and live so long a time, not only in the bowels of the waters (for there Ionas also was) but in the bowels of a Fish within those waters;
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a prison with a double ward, deeper than the prison of Ieremie, wherein, by his owne pitifull relation, hee stacke fast in mire, and was ready to perish thorough hunger,
a prison with a double ward, Deeper than the prison of Ieremie, wherein, by his own pitiful Relation, he stack fast in mire, and was ready to perish through hunger,
and when hee was pluckte from thence, it was the labour of thirtie men to drawe him vp with ropes, putting ragges vnder his armes betweene the ropes and his flesh, for feare of hurtinge him :
and when he was plucked from thence, it was the labour of thirtie men to draw him up with ropes, putting rags under his arms between the ropes and his Flesh, for Fear of hurting him:
But this is the wonder of wonders, that not onely the body of Ionas is preserved in life & liuelyhood (where if he receaved any foode, it was more lothsome to nature than the gall of aspes,
But this is the wonder of wonders, that not only the body of Ionas is preserved in life & liuelyhood (where if he received any food, it was more loathsome to nature than the Gall of asps,
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& cast himselfe vpon his couch, recounting his former sinnes, present miseries, praying, beleeving, hoping, preaching vnto himselfe the deliveraunces of God, with as free a spirite as ever he preached to the children of Israell vpon dry lande.
& cast himself upon his couch, recounting his former Sins, present misery's, praying, believing, hoping, preaching unto himself the Deliverances of God, with as free a Spirit as ever he preached to the children of Israel upon dry land.
VVhat a strange thing was this? O the exceeding riches of the goodnesse of God, the heigth and depth whereof can never be measured, that in the distresses of this kinde (to vse the apostles phrases,) aboue measure and beyond the strength of man, wherein we doubte whether wee liue or no,
What a strange thing was this? O the exceeding riches of the Goodness of God, the heighth and depth whereof can never be measured, that in the Distresses of this kind (to use the Apostles phrases,) above measure and beyond the strength of man, wherein we doubt whither we live or no,
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and receaue the sentence of death within our selues, that if you should aske our owne opinion, we cannot say but that in nature and reason we are dead men:
and receive the sentence of death within our selves, that if you should ask our own opinion, we cannot say but that in nature and reason we Are dead men:
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yet God leaveth not onely a soule to the body, whereby it mooveth, but a soule to the soule, whereby it pondereth and meditateth within it selfe Gods everlasting compassions.
yet God Leaveth not only a soul to the body, whereby it moveth, but a soul to the soul, whereby it pondereth and meditateth within it self God's everlasting compassions.
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and doth deliver vs, and in him wee hope that yet hee vvill deliver vs. Harken to this, yee faint spirites, and lende a patient eare to a thrice most happy deliveraunce, be strengthened yee weake handes, and feeble knees receaue comforte:
and does deliver us, and in him we hope that yet he will deliver us Harken to this, ye faint spirits, and lend a patient ear to a thrice most happy deliverance, be strengthened ye weak hands, and feeble knees receive Comfort:
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many exhortations spent as vpon men that are a sleepe, and when the tale is tolde, they aske vvhat is the matter ? Therefore I aunswere your demaund, as Augustine sometimes the Donatistes,
many exhortations spent as upon men that Are a sleep, and when the tale is told, they ask what is the matter? Therefore I answer your demand, as Augustine sometime the Donatists,
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And if it were trueth of Homer, or may be truth of any man that is formed of clay, Vnus Homerus satietatem omnium effugit, One Homer never cloyed any mā that red him, much more it is truth, that one and onely Iesus Christ, the precepts and ordinaunces of his law, his mysteries of faith, haue beene often preached, often heard,
And if it were truth of Homer, or may be truth of any man that is formed of clay, Vnus Homerus satietatem omnium effugit, One Homer never cloyed any man that read him, much more it is truth, that one and only Iesus christ, the Precepts and ordinances of his law, his Mysteres of faith, have been often preached, often herd,
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yet then shee taketh vnto her the wings of a doue, the motion and agility ▪ I meane) of the spirite of God, shee flieth by the strength of her praiers into the bosome of Gods mercies, and there is at rest.
yet then she Takes unto her the wings of a dove, the motion and agility ▪ I mean) of the Spirit of God, she flies by the strength of her Prayers into the bosom of God's Mercies, and there is At rest.
For what shall he else doe? Shall he follow the vvaies of the wicked, which the prophet describeth? the wicked is so prowde that hee seeketh not after God;
For what shall he Else do? Shall he follow the ways of the wicked, which the Prophet Describeth? the wicked is so proved that he seeks not After God;
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and saith to himselfe, I shall never be mooved, nor come in daunger ? I can name you a man that in his prosperity said even as they did; I shall never be moved:
and Says to himself, I shall never be moved, nor come in danger? I can name you a man that in his Prosperity said even as they did; I shall never be moved:
Then cried I vnto Lorde, and prayed vnto my God, saying, what profite is there in my bloud &c. Or shall hee vvith those vnrighteous priests in Malachie, vse bigge wordes against the LORDE, It is in vaine that I haue served him, and what profite is it that I haue kepte his commaundementes,
Then cried I unto Lord, and prayed unto my God, saying, what profit is there in my blood etc. Or shall he with those unrighteous Priests in Malachi, use big words against the LORD, It is in vain that I have served him, and what profit is it that I have kept his Commandments,
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as Behemoth drinketh downe Iordan into his mouth? shall hee bury himselfe aliue, and drowne his soule in a gulfe of desperation? shall hee liue the life of Cain,
as behemoth Drinketh down Iordan into his Mouth? shall he bury himself alive, and drown his soul in a gulf of desperation? shall he live the life of Cain,
or die the death of Iudas? shall hee spend his wretched time in bannings and execrations, cursing the night that kept counsaile to his conception, cursing the day that brought tidings of his bringing forth, cursing the earth that beareth him, the aire that inspireth him, the light that shineth vpon him? shall hee curse God and die, or perhappes, curse God and not die? or shall he keepe his anguish to himselfe,
or die the death of Iudas? shall he spend his wretched time in bannings and execrations, cursing the night that kept counsel to his conception, cursing the day that brought tidings of his bringing forth, cursing the earth that bears him, the air that inspireth him, the Light that shines upon him? shall he curse God and die, or perhaps, curse God and not die? or shall he keep his anguish to himself,
but not knowing how to cure it? or what shall hee doe when he findeth himselfe in misery, his waies hedged vp with thornes, that hē cannot stirre to deliver himselfe there-hence, what shoulde he doe but pray? Bernard, vnder a fiction, proposeth a table well worthy our beholding;
but not knowing how to cure it? or what shall he do when he finds himself in misery, his ways hedged up with thorns, that hen cannot stir to deliver himself therehence, what should he do but pray? Bernard, under a fiction, Proposeth a table well worthy our beholding;
and our wals are begirte with a watchfull troupe of armed men, & we vtterlie vnexperte of the waie into so farre a country ▪ where vpon Iustice is consulted.
and our walls Are begirte with a watchful troop of armed men, & we utterly unexpert of the Way into so Far a country ▪ where upon justice is consulted.
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I haue a messenger of especiall trust, well knowne to the king and his courte, Praier by name, who knoweth to addresse her selfe by waies vnknowne, in the stillest silence of the night, till shee commeth to the secrets and chamber of the king him selfe.
I have a Messenger of especial trust, well known to the King and his court, Prayer by name, who Knoweth to address her self by ways unknown, in the stillest silence of the night, till she comes to the secrets and chamber of the King him self.
If wee send vp blasphemies and curses, all the creatures betwixt heaven and earth will band themselues against vs. The sun and the moone will raine downe bloud, the fire hote burning coales, the aire thunderboltes vpon our heades.
If we send up Blasphemies and curses, all the creatures betwixt heaven and earth will band themselves against us The sun and the moon will rain down blood, the fire hight burning coals, the air thunderbolts upon our Heads.
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Praier, I say againe, is the surest embassadour which neither the tediousnesse of the way, nor difficulties of the passage can hinder from her Purpose;
Prayer, I say again, is the Surest ambassador which neither the tediousness of the Way, nor difficulties of the passage can hinder from her Purpose;
vvhome have I in heaven but thee, amongst those thousands of angels and Saintes, vvhat Michaell or Gabriell, what Moses or Samuell, what Peter what Paule? and there is none in earth that I desire in comparison of thee.
whom have I in heaven but thee, among those thousands of Angels and Saints, what Michael or Gabriel, what Moses or Samuel, what Peter what Paul? and there is none in earth that I desire in comparison of thee.
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The king aunswered, seeing the Lorde doeth not succour thee, howe shoulde I helpe thee vvith the barne or the wine-presse ? The king concluded soundly, that if the LORDE withdraw his helping hande it lyeth not in any prince of the earth to afforde it, GOD hath spoken once, and I have hearde it twise, that povver belongeth vnto GOD,
The King answered, seeing the Lord doth not succour thee, how should I help thee with the bairn or the winepress? The King concluded soundly, that if the LORD withdraw his helping hand it lies not in any Prince of the earth to afford it, GOD hath spoken once, and I have heard it twice, that power belongeth unto GOD,
that cry for deliveraunce where there is none, that lay out their silver and not for breade, bestow their labour and are not satisfied, spende and consume their praiers and are not heard.
that cry for deliverance where there is none, that lay out their silver and not for bread, bestow their labour and Are not satisfied, spend and consume their Prayers and Are not herd.
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Or (as Irenee maketh the comparison) they are not vnlike Aesopes dogge, who having meate in his mouth, caught at the shaddowe vvhich hee saw in the waters, and lost the substaunce.
Or (as Irene makes the comparison) they Are not unlike Aesop's dog, who having meat in his Mouth, caught At the shadow which he saw in the waters, and lost the substance.
Is not the gleaning of Ephraim of more worth then all the vintage of Abiathar? Is not the staffe of the Lord of more strength (whereof David spake) thy staffe and thy rodde comforted mee ;
Is not the gleaning of Ephraim of more worth then all the vintage of Abiathar? Is not the staff of the Lord of more strength (whereof David spoke) thy staff and thy rod comforted me;
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then all the staues of Assur and Egypt, staues of reedes, staues of flesh and bloud? is not the least finger of his right hand of more puissance then the whole arme either of flesh,
then all the staves of Assur and Egypt, staves of redes, staves of Flesh and blood? is not the least finger of his right hand of more puissance then the Whole arm either of Flesh,
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or any spirite besides, yea then the whole loynes, whole bodies, whole substances of angels, men, silver, golde, silke, purple, al other creatures? Olympias the mother of Alexander the great, wrote to her sonne,
or any Spirit beside, yea then the Whole loins, Whole bodies, Whole substances of Angels, men, silver, gold, silk, purple, all other creatures? Olympias the mother of Alexander the great, wrote to her son,
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The angels and Saintes in heaven, are much displeased, I dare affirme, to haue such daungerous honour thrust vpon them, that bringeth them into emulation with their fearful Lorde, whose presence they tremble at:
The Angels and Saints in heaven, Are much displeased, I Dare affirm, to have such dangerous honour thrust upon them, that brings them into emulation with their fearful Lord, whose presence they tremble At:
and if it were possible for them to heare such vnlawfull praiers of men, they woulde, I doubte not, with a contrary sound of words, labor to purge themselues before the Lord of hoasts.
and if it were possible for them to hear such unlawful Prayers of men, they would, I doubt not, with a contrary found of words, labour to purge themselves before the Lord of hosts.
They that refused a far smaller offer vpon the earth, the only bowing of the knee vnto them, See thou doe it not, when the knees of the heart shal stoupe,
They that refused a Far smaller offer upon the earth, the only bowing of the knee unto them, See thou do it not, when the knees of the heart shall stoop,
The former at large delivereth the arguments of the might and mercie of God, telleth vs ▪ there is a Lord aboue, whom al the ends of the worlde haue a portion in, whose name is Iehovah,
The former At large Delivereth the Arguments of the might and mercy of God, Telleth us ▪ there is a Lord above, whom all the ends of the world have a portion in, whose name is Jehovah,
the one what to beleeue, the other what to hope, the one to pray vnto the Lorde, the other to pray vnto the Lorde our God. Dicit fides, parata sunt bona, &c. faith saith, there are good thinges, which cannot bee tolde, prepared for beleevers ;
the one what to believe, the other what to hope, the one to pray unto the Lord, the other to pray unto the Lord our God. Dicit fides, parata sunt Bona, etc. faith Says, there Are good things, which cannot be told, prepared for believers;
Augustine in his enchiridion to Laurentius, alleadgeth many differences betwixt faith and hope. Namely these, that more is beleeved then is hoped for; as the paines of hell;
Augustine in his enchiridion to Laurentius, allegeth many differences betwixt faith and hope. Namely these, that more is believed then is hoped for; as the pains of hell;
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Therfore they aske, why art thou come to vex vs before the time ? Math. 8. Yea they fall downe and worship him, Mark. 5. they feare & trēble and beleeue 2. Iac. and they pray vnto him. For the Legion instantlie besought him 4. Mark ▪ not to send them away out of the coasts of the Gadaren•.
Therefore they ask, why art thou come to vex us before the time? Math. 8. Yea they fallen down and worship him, Mark. 5. they Fear & tremble and believe 2. Iac. and they pray unto him. For the Legion instantly besought him 4. Mark ▪ not to send them away out of the coasts of the Gadaren•.
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•o there is in the devils, you see, 1. knowledge, and that very deepe and profound, 2. confession, 3. worship, 4. feare, 5. beliefe, 6. praier and supplication;
•o there is in the Devils, you see, 1. knowledge, and that very deep and profound, 2. Confessi, 3. worship, 4. Fear, 5. belief, 6. prayer and supplication;
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For not to beleeue assuredly that God is rich in mercy to all that call vpon him in faithfulnes and truth, to haue his loving kindnes in iealousie, to distrust his promises which are yea and Amen, to falsifie his word more stable thē the pillers of the earth, to make him a lier what in vs lyeth,
For not to believe assuredly that God is rich in mercy to all that call upon him in faithfulness and truth, to have his loving kindness in jealousy, to distrust his promises which Are yea and Amen, to falsify his word more stable them the pillars of the earth, to make him a liar what in us lies,
& as it were to pull off the seale whereby wee are sealed against the redemption of the iust, is that damnable & desperate infidelity which turneth men into devils,
& as it were to pull off the seal whereby we Are sealed against the redemption of the just, is that damnable & desperate infidelity which turns men into Devils,
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And not to speake more of this beautiful damsell, as highly favoured of the king of kings as ever was Esther of the king of the Medes & Persians, not cōtenting her selfe to stay without at the gate, but with an hūble presumptiō approaching into the inner court,
And not to speak more of this beautiful damsel, as highly favoured of the King of Kings as ever was Esther of the King of the Medes & Persians, not contenting her self to stay without At the gate, but with an humble presumption approaching into the inner court,
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be ye assured in your soules, and write it in the tables of your harts with the point of a Diamond, with the perswasiō of Gods holy spirit, that the writings of adversaries may never raze it out againe, that if you erre not in the nature of a true faith,
be you assured in your Souls, and write it in the tables of your hearts with the point of a Diamond, with the persuasion of God's holy Spirit, that the writings of Adversaries may never raze it out again, that if you err not in the nature of a true faith,
what ioy can I haue, said he, that sit in darknes and behold not the light of heaven ? Ionas might truly say in a double sense de profundis clamavi, & abyssus abyssū invocat, out of the deepe haue I cried,
what joy can I have, said he, that fit in darkness and behold not the Light of heaven? Ionas might truly say in a double sense de profundis Clamavi, & abyssus abyssū invocate, out of the deep have I cried,
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Might he haue had the liberty of the sons of God, to haue entred into the house of the Lord, the house of praier, as the prophet calleth it, the place where his honor dwelt, there to haue hūbled himselfe & powred out his soule to him that made it, I woulde lesse haue marvailed to heare this duty performed.
Might he have had the liberty of the Sons of God, to have entered into the house of the Lord, the house of prayer, as the Prophet calls it, the place where his honour dwelled, there to have humbled himself & poured out his soul to him that made it, I would less have marveled to hear this duty performed.
Anna the daughter of Phanuell hath spent her daies in the temple of God, serving the Lord with fastings and praiers night and daie, and shee departed not thence.
Anna the daughter of Phanuel hath spent her days in the temple of God, serving the Lord with Fastings and Prayers night and day, and she departed not thence.
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David desired but one thing of the Lorde, and that he would require, that he might dwell in the house of the Lord all the daies of his life, to beholde the beautie of the Lord, and to visite his temple.
David desired but one thing of the Lord, and that he would require, that he might dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord, and to visit his temple.
Yet in this desolate and solitary house, voider of haunte then the ransackte sanctuary of Ierusalem, the pathes wherof foxes for want of passengers ran vp & downe vpon, wherin he lay as forlorne in a māner,
Yet in this desolate and solitary house, voider of haunt then the ransackte sanctuary of Ierusalem, the paths whereof foxes for want of passengers ran up & down upon, wherein he lay as forlorn in a manner,
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as he that made his abode amongst the tombes of the dead and frequented the company neither of men nor beasts, even in this hatefull cage of filth & vncleannes, he setteth himselfe on worke, humbling his soule in praier lower then his body was humbled in the water, talking with God on high, mourning and lamenting his wretchednes, not in a caue of Horeb as Elias did, not in a caue of Adullam as David,
as he that made his Abided among the tombs of the dead and frequented the company neither of men nor beasts, even in this hateful cage of filth & uncleanness, he sets himself on work, humbling his soul in prayer lower then his body was humbled in the water, talking with God on high, mourning and lamenting his wretchedness, not in a cave of Horeb as Elias did, not in a cave of Adullam as David,
O Lord, where shall thy spirite forsake thy chosen ones? if wee climbe into heaven, there it is as apparant to the worlde as the sunne in his brightnesse.
O Lord, where shall thy Spirit forsake thy chosen ones? if we climb into heaven, there it is as apparent to the world as the sun in his brightness.
therefore if we walke in the shadow of death (as where was the shadow of death if these bowels of the whale were not?) we must not take discomforte at it.
Therefore if we walk in the shadow of death (as where was the shadow of death if these bowels of the whale were not?) we must not take discomfort At it.
so cursed be all faithlesse and faint harted passions, that throwe away the shielde of faith, and open the way for the fierie dartes of the devill to worke their purpose.
so cursed be all faithless and faint hearted passion, that throw away the shield of faith, and open the Way for the fiery darts of the Devil to work their purpose.
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LECTVRE. Chap. 2. ver. 2. And said, I eryed in mine affliction to the Lord and he hearde me, out of the belly of hell cried I, and thou heardst my voice.
LECTURE. Chap. 2. ver. 2. And said, I eryed in mine affliction to the Lord and he heard me, out of the belly of hell cried I, and thou heardst my voice.
IN the wordes of the history, before we come to Ionas speaking frō his own person, I noted 1. his action during the time of his imprisonmēt, praier, 2. the obiect of his praier, the Lorde, 3. the applicatiō, his God, 4. his house of praier, the belly of the fish, & 5. the specification of it, he said ;
IN the words of the history, before we come to Ionas speaking from his own person, I noted 1. his actium during the time of his imprisonment, prayer, 2. the Object of his prayer, the Lord, 3. the application, his God, 4. his house of prayer, the belly of the Fish, & 5. the specification of it, he said;
The later is more speciall, & noteth a wise & deliberated speech, graue & sententious, weighed in the ballance as it is in the words of Syrach, & vttered to good purpose.
The later is more special, & notes a wise & deliberated speech, graven & sententious, weighed in the balance as it is in the words of Sirach, & uttered to good purpose.
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It was drawne as deepe as the water from the well of Iacob, the sentences wherof were advisedly penned & the words themselues set vpon feete, and placed in equall proportions.
It was drawn as deep as the water from the well of Iacob, the sentences whereof were advisedly penned & the words themselves Set upon feet, and placed in equal proportions.
A skilfull and artificiall song, as if it should haue fitted an instrument, cōposed in number & measure, to the honour of his name who giveth the argument of a song in the night season :
A skilful and artificial song, as if it should have fitted an Instrument, composed in number & measure, to the honour of his name who gives the argument of a song in the night season:
It ministreth this instruction vnto vs al, that when vvee sing or say any thing vnto the Lord we keepe the rule of the Psalme, Sing yee praises vvith vnderstanding:
It Ministereth this instruction unto us all, that when we sing or say any thing unto the Lord we keep the Rule of the Psalm, Sing ye praises with understanding:
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that first vvee speake within our selues as the woman with the bloudy issue did (NONLATINALPHABET for shee saide within her selfe, if I may but touch the hemme of his garment ) afterwardes to others;
that First we speak within our selves as the woman with the bloody issue did (for she said within her self, if I may but touch the hem of his garment) afterwards to Others;
as it was noted of Honorius the thirde, when he forbade the cleargy the study of both laws, the foxe dispraiseth the grapes vvhich himselfe cannot reach.
as it was noted of Honorius the Third, when he forbade the Clergy the study of both laws, the fox dispraiseth the grapes which himself cannot reach.
and in vnderstanding, in knovvledge, and in all workemanshippe, and ioyned Aholiab vvith him, and as manye as vvere vvise of hearte besides, God put cunning into them.
and in understanding, in knowledge, and in all workmanship, and joined Aholiab with him, and as many as were wise of heart beside, God put cunning into them.
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Who made the mouth and the heart of man? whose are learning and artes, invention and eloquence? what wombe hath ingendred them? are they not Gods blessings? shall we dissemble the authour? shall vvee obscure the giftes? shall wee wrap them vp in a napkin,
Who made the Mouth and the heart of man? whose Are learning and arts, invention and eloquence? what womb hath engendered them? Are they not God's blessings? shall we dissemble the author? shall we Obscure the Gifts? shall we wrap them up in a napkin,
& hide them in the grounde, and not expresse them to the honour of his name by whom they were given? Erasmus in his preface vpon the workes of Cyprian, giveth this testimony & applause to that glorious martyr of Christ.
& hide them in the ground, and not express them to the honour of his name by whom they were given? Erasmus in his preface upon the works of Cyprian, gives this testimony & applause to that glorious martyr of christ.
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It is not vnknovvne to all that peruse the holye vvritte that Moses vvas learned in all the vvisedome of Aegypte, Daniell of Chaldee, Iob not vnexpert in astronomy, Ieremy in the common lawes of his time, David in musicke, Paul in Poetry,
It is not unknown to all that peruse the holy writ that Moses was learned in all the Wisdom of Egypt, Daniell of Chaldee, Job not unexpert in astronomy, Ieremy in the Common laws of his time, David in music, Paul in Poetry,
and those that delight in the histories of the church, shall finde Cyprian, Optatus, Hilarie, Lactantius and others, laden out of Egypte vvith the treasures and spoiles of the Egyptians, instructed for the better service of GOD vvith the helpes of prophane writers.
and those that delight in the histories of the Church, shall find Cyprian, Optatus, Hillary, Lactantius and Others, laden out of Egypt with the treasures and spoils of the egyptians, instructed for the better service of GOD with the helps of profane writers.
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and likewise in the iudgement of Tertullian harping vpon the same string, vvhat poet or sophister hath there ever beene, that dranke not at the well of the prophets? or if there be any thing in them besides, let them be enforced to confesse with Iulian, proprijs pennis consigimur, wee are striken thorough vvith our owne •uilles, that is vvounded and disadvantaged, by our owne learning.
and likewise in the judgement of Tertullian harping upon the same string, what poet or sophister hath there ever been, that drank not At the well of the Prophets? or if there be any thing in them beside, let them be Enforced to confess with Iulian, proprijs pennis consigimur, we Are stricken through with our own •uilles, that is wounded and disadvantaged, by our own learning.
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And therefore I ende with the saying of Picus Mirandula, if it bee an opprobrious thing to embrace good letters, I had rather acknowledge my faulte then aske pardon for it.
And Therefore I end with the saying of Picus Mirandula, if it be an opprobrious thing to embrace good letters, I had rather acknowledge my fault then ask pardon for it.
I cryed in mine affliction vnto the Lord, &c. I remember what Eschines spake of Demosthenes at Rhodes, when hee red the defence that Demosthenes had framed to his accusatiō, the people wondring at the strength and validity of it, quid si ipsum audissetis? what would yee haue thought,
I cried in mine affliction unto the Lord, etc. I Remember what Eschines spoke of Demosthenes At Rhodes, when he read the defence that Demosthenes had framed to his accusation, the people wondering At the strength and validity of it, quid si ipsum audissetis? what would ye have Thought,
when affliction it selfe and the inmost sorrowes of my hearte tell my tale, will you not regarde it? Oh that your soules were in my soules steede, that you felt as much as I am grieved with:
when affliction it self and the inmost sorrows of my heart tell my tale, will you not regard it? O that your Souls were in my Souls steed, that you felt as much as I am grieved with:
So Ierusalem cryeth in the Lamentations of the prophet, O all yee that passe by, stay and consider if ever there were sorrow like vnto that wherewith the Lord hath afflicted me.
So Ierusalem Cries in the Lamentations of the Prophet, Oh all ye that pass by, stay and Consider if ever there were sorrow like unto that wherewith the Lord hath afflicted me.
what one worde therein lofty and magnificent, and lifted aboue the common course of speech? But the style of Ionas himselfe speaking from a sense and impression of his vvoes, is full of ornament and maiesty, full of translated and varied phrases,
what one word therein lofty and magnificent, and lifted above the Common course of speech? But the style of Ionas himself speaking from a sense and impression of his woes, is full of ornament and majesty, full of translated and varied phrases,
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& the trouble he speaketh of is not properly trouble, but narrownes & streights, & the hearing of the Lord is not naturally hearing, but aunswering, a degree beyond.
& the trouble he speaks of is not properly trouble, but narrowness & straights, & the hearing of the Lord is not naturally hearing, but answering, a degree beyond.
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For where it was saide before at once, Ionas prayed, now, hee cried and cried. And the Lorde hearde and hearde. And the belly of the fish there mentioned, is now, both pressure and tribulation, and the belly of hell to.
For where it was said before At once, Ionas prayed, now, he cried and cried. And the Lord heard and heard. And the belly of the Fish there mentioned, is now, both pressure and tribulation, and the belly of hell to.
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And as nature in the body of man hath doubled his eies, his eares and other partes, that if the one should faile in his office & charge, the other might supplie the defecte;
And as nature in the body of man hath doubled his eyes, his ears and other parts, that if the one should fail in his office & charge, the other might supply the defect;
so in the body of this sentence the wisedome of the prophet hath doubled every word, that if those of the former ranke, faile in their office and message wherevnto they are sent, the other in the later might helpe them out.
so in the body of this sentence the Wisdom of the Prophet hath doubled every word, that if those of the former rank, fail in their office and message whereunto they Are sent, the other in the later might help them out.
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as if the Lord had hedged aboute mee that I shoulde not get foorth, and mured mee vp within hewen stone, they are the words of Ieremy, to shewe the nature of extreme tribulatiō.
as if the Lord had hedged about me that I should not get forth, and mured me up within hewn stone, they Are the words of Ieremy, to show the nature of extreme tribulation.
For that which he called before tribulation and anguish is now the belly of hell. And the cry that he vsed before is now vociferation, an other kinde of crie.
For that which he called before tribulation and anguish is now the belly of hell. And the cry that he used before is now vociferation, an other kind of cry.
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Frō this difference of stiles, that when he speaketh frō himselfe, he vseth greater force of wordes, thē when the history speaketh of him, I make this briefe collection:
From this difference of stile, that when he speaks from himself, he uses greater force of words, them when the history speaks of him, I make this brief collection:
For what was the cause of them, but to put a sensible & liuely feeling into the soule of Ionas, that he might see and say in himselfe, I am sicke indeed,
For what was the cause of them, but to put a sensible & lively feeling into the soul of Ionas, that he might see and say in himself, I am sick indeed,
But what wil be the end of this stupidity & blockishnes in apprehēding the chastisements of God? the same which is spoken of Ezec. 16. recessit zelus meus à te, my wrath is departed frō thee,
But what will be the end of this stupidity & blockishness in apprehending the chastisements of God? the same which is spoken of Ezekiel 16. recessit Zeal meus à te, my wrath is departed from thee,
Let thē consider this wel that take the afflictions of God brought vpon thē as an horse or mule taketh the brāding of an hote iron which they presently forge•:
Let them Consider this well that take the afflictions of God brought upon them as an horse or mule Takes the branding of an hight iron which they presently forge•:
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who whē they are smitten with sorrow, sicknes, infamy, losses or such like tēptations, are no more moved therwith, thē when they see the wether or winde in the aire chāged.
who when they Are smitten with sorrow, sickness, infamy, losses or such like temptations, Are no more moved therewith, them when they see the weather or wind in the air changed.
The partes severally to be handled in the present words are these ▪ 1. the gravity of his afflictions declared by two metaphors, straightnes, & the belly of hell, & what effect those afflictions drew frō him, prayer, 2. the vehemency of that praier ▪ expressed both by the ingemination & increment of 2. wordes, crying & vociferation or out•crying.
The parts severally to be handled in the present words Are these ▪ 1. the gravity of his afflictions declared by two metaphors, straightness, & the belly of hell, & what Effect those afflictions drew from him, prayer, 2. the vehemency of that prayer ▪ expressed both by the ingemination & increment of 2. words, crying & vociferation or out•crying.
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The first metaphor or translation bewraying his misery vnto vs, is angustia, narrownes, strictnes of roume, & as it were, a little-ease, whence I suppose, we deriue our english name anguish. The reason of this metaphor in afflictions, is because the heart & countenāce at such times indure a kinde of cōpression & coartation, a shrinking togither,
The First metaphor or Translation bewraying his misery unto us, is angustia, narrowness, strictness of room, & as it were, a little-ease, whence I suppose, we derive our english name anguish. The reason of this metaphor in afflictions, is Because the heart & countenance At such times endure a kind of compression & coartation, a shrinking together,
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or the grate wherein Tāberlaine kept the great Turke) there is not that scope and freedome of passage, there is not that plenty and variety of necessary helpes, as in a larger place.
or the grate wherein Tāberlaine kept the great Turk) there is not that scope and freedom of passage, there is not that plenty and variety of necessary helps, as in a larger place.
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first to Samuell in Ramah, then to Abimelech in Nob, afterwardes to Achis in Gath, sometimes into a caue, sometimes into a wildernesse, at lengh the Lord had delivered him and set his feete in a large roome.
First to Samuel in Ramah, then to Abimelech in Nob, afterwards to Achish in Gaza, sometime into a cave, sometime into a Wilderness, At length the Lord had Delivered him and Set his feet in a large room.
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that God did try him every moment, that hee would never depart from him, nor let him alone till he might swallow his spittle downe, such were the straightes he was hemd in.
that God did try him every moment, that he would never depart from him, nor let him alone till he might swallow his spittle down, such were the straights he was hemmed in.
There were enough in this former borowed tearme to shew the affliction of Ionas, which by the grace that is vsed in the words, seemeth to haue sitten as close to his soule as a garment to his skin,
There were enough in this former borrowed term to show the affliction of Ionas, which by the grace that is used in the words, seems to have sitten as close to his soul as a garment to his skin,
but the other without comparison, let the worlde be sought through from the vtmost circle to the centre of it, is the absolutest patterne of misery that ever sanke into humane invention.
but the other without comparison, let the world be sought through from the utmost circle to the centre of it, is the absolutest pattern of misery that ever sank into humane invention.
For as nothing is more direfull and vnsufferable then hell, so nothing more fit in the nature of things, wherevnto the hugest tribulation may be compared.
For as nothing is more direful and unsufferable then hell, so nothing more fit in the nature of things, whereunto the hugest tribulation may be compared.
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an other for the darkenesse, some for the depth, some for the hugenesse of the belly of the fish· Venter inferni alvus caeti, tanti magnitudini• vt instar obtineat inferni:
an other for the darkness, Some for the depth, Some for the hugeness of the belly of the fish· Venture inferni alvus caeti, tanti magnitudini• vt instar obtineat inferni:
What? did Ionas or David ever descende into that f•ery lake, to know the torments thereof? Or as Pythagoras ghest at the stature and pitch of Hercules by the length of his foote, which was but one part of his body,
What? did Ionas or David ever descend into that f•ery lake, to know the torments thereof? Or as Pythagoras guessed At the stature and pitch of Hercules by the length of his foot, which was but one part of his body,
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so by a taste of bitternesse incident to this present life, haue these conceived what sorrow and vexation is reserved to the wicked for times to come? Vndoubtedly the griefe of heart hath beene infinite,
so by a taste of bitterness incident to this present life, have these conceived what sorrow and vexation is reserved to the wicked for times to come? Undoubtedly the grief of heart hath been infinite,
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The mournings of Hannah, Iob, David, Ieremy, Ierusalem such, as his hart must needes bee harder then the stithy which the smith beateth vpon, that readeth the catalogues of their woes and is not moved at them.
The mournings of Hannah, Job, David, Ieremy, Ierusalem such, as his heart must needs be harder then the stithy which the smith beats upon, that readeth the catalogues of their woes and is not moved At them.
as if they woulde empty the store-houses, and breake the streame of it, yet hath the hand of hell an vnmeasurable portion behinde to distribute to her children,
as if they would empty the storehouses, and break the stream of it, yet hath the hand of hell an unmeasurable portion behind to distribute to her children,
an endelesse patrimony, of howling, wringing, and gnashing which all the forepassed mischiefes and maimes in this life, haue skarse beene shadowes and counterfeites of.
an endless patrimony, of howling, wringing, and gnashing which all the forepassed mischiefs and maims in this life, have scarce been shadows and counterfeits of.
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and broughte from his proper sense, though it be fearefull enough, and the extremity of paine hath so beguiled and besotted some (I speake it with sobriety) in the iudgementes of their mindes, that they haue thought it very hell indeede,
and brought from his proper sense, though it be fearful enough, and the extremity of pain hath so beguiled and besotted Some (I speak it with sobriety) in the Judgments of their minds, that they have Thought it very hell indeed,
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yet woe bee to them ten thousande times more, and more then can be imagined, by any heart as deepe as a floude, whome the belly of very hell hath swallowed and closed vp.
yet woe be to them ten thousande times more, and more then can be imagined, by any heart as deep as a flood, whom the belly of very hell hath swallowed and closed up.
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Take him, saith the gospell, binde him hande and foote, is it no more but so? I •ictor liga manus: goe seargeant binde his hands ? yes: cast him into vtter darkenesse :
Take him, Says the gospel, bind him hand and foot, is it no more but so? I •ictor liga manus: go Sergeant bind his hands? yes: cast him into utter darkness:
outwarde to those inwarde wherein they delighted before, blindnesse of minde and vnderstanding; outward, because the whole man, body and soule shalbe folded and comprehended therein;
outward to those inward wherein they delighted before, blindness of mind and understanding; outward, Because the Whole man, body and soul shall folded and comprehended therein;
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There shall bee vveeping and gnashing of teeth, there is, there shalbee, no time set. It standeth for all aeternity, no myriade of yeares shall ever determine it.
There shall be weeping and gnashing of teeth, there is, there shalbe, no time Set. It Stands for all eternity, not myriade of Years shall ever determine it.
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These are the straightes indeede, not like to those vvhich before I mentioned, when handes and feete are so bounde, body and soule so hampered and snared, not with cordes and withes as Sampsons were,
These Are the straights indeed, not like to those which before I mentioned, when hands and feet Are so bound, body and soul so hampered and snared, not with cords and withes as Sampsons were,
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but vvith the vnexplicable bandes of longe nighte, that not a part of either of the two shal haue any power or activity left to gratifie their owner with;
but with the unexplicable bands of long night, that not a part of either of the two shall have any power or activity left to gratify their owner with;
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the teeth of vvilde beastes, hote glowing ovens and fornaces, caldrons of boyling oyle, fiery brason bulles, powning to death in motters, rowling in barrels of nailes, rosting vpon spittes, boaring with angers, parting the nailes and fingers-endes with needles, nipping the flesh with pinsers, racking and rending a sunder the iointes with wilde horses, no pittye no remorse taken,
the teeth of wild beasts, hight glowing ovens and furnaces, caldrons of boiling oil, fiery Brazon Bulls, powning to death in motters, rolling in barrels of nails, roasting upon spittes, boring with anger's, parting the nails and Fingertips with needles, nipping the Flesh with Pincers, racking and rending a sunder the Joints with wild Horses, no pity no remorse taken,
For who can define either by speech or vnderstanding a thing so infinite? so monstrously compact of natures most disparate and repugnant? an ende not ending, a death not dying, vnquenchable fire,
For who can define either by speech or understanding a thing so infinite? so monstrously compact of nature's most disparate and repugnant? an end not ending, a death not dying, unquenchable fire,
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yet a darkenesse withall to accompanie it more palpable then the fogges of AEgypt, and blacker then blacknesse it selfe; everlastingly burning, yet not consuming.
yet a darkness withal to accompany it more palpable then the fogs of Egypt, and blacker then blackness it self; everlastingly burning, yet not consuming.
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These are those waters of gall in Ieremy, those fearefull thinges wherewith the Lorde shall pleade against the vnrighteous of the earth as he pleaded sometimes against Gog and Magog in Ezechiell, pestilence and bloud, and sore raine,
These Are those waters of Gall in Ieremy, those fearful things wherewith the Lord shall plead against the unrighteous of the earth as he pleaded sometime against Gog and Magog in Ezekiel, pestilence and blood, and soar rain,
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but that as the ioyes of heaven are vnmeasurable for their parte, so concerning the paines of hell, the eye hath never seene, the eare not hearde, the tongue not vttered, the heart not conceived them sufficiently in their nature and perfection.
but that as the Joys of heaven Are unmeasurable for their part, so Concerning the pains of hell, the eye hath never seen, the ear not heard, the tongue not uttered, the heart not conceived them sufficiently in their nature and perfection.
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as Aeneas did of the troubles of Troy, Et quorum pars vna fut, what I haue felt and borne a parte of, he giveth a warning to al his brethren in the flesh, not to accounte so lightly as they doe, of the tormentes of that place.
as Aeneas did of the Troubles of Troy, Et quorum pars Una fut, what I have felt and born a part of, he gives a warning to all his brothers in the Flesh, not to account so lightly as they do, of the torments of that place.
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And what if all the rivers in the South, if all the waters in the Ocean sea had bene grāted him? his tongue notwithstanding would haue smarted and withered with heat stil,
And what if all the Rivers in the South, if all the waters in the Ocean sea had be granted him? his tongue notwithstanding would have smarted and withered with heat still,
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& he would haue cried in the lāguage of hel, It is not enough. Or what if his tōgue had bene eased? his hart, his liver, his lunges, his bowels, his armes, his legs would haue fried stil. O bitter day when not the least finger, I say not of God, whose hand is wholy medicinal,
& he would have cried in the language of hell, It is not enough. Or what if his tongue had be eased? his heart, his liver, his lunges, his bowels, his arms, his legs would have fried stil. O bitter day when not the least finger, I say not of God, whose hand is wholly medicinal,
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Which if the latest day of al the running generations of men, if the great yeare which Plato dreamed of, might ever end, the ease were somewhat for hopes sake.
Which if the latest day of all the running generations of men, if the great year which Plato dreamed of, might ever end, the ease were somewhat for hope's sake.
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The gates are kept from egresse, as the gates of paradise were warded from entrance, not by the Cherubines with the blade of a sworde but by the angels of Sathan with all the instrumentes of death;
The gates Are kept from egress, as the gates of paradise were warded from Entrance, not by the Cherubim with the blade of a sword but by the Angels of Sathan with all the Instruments of death;
For because they heare the name of hell alleadged and applied to the present tribulations of this life, they are induced thereby to thinke that there is no other hell,
For Because they hear the name of hell alleged and applied to the present tribulations of this life, they Are induced thereby to think that there is no other hell,
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as some on the other side hearing the rest of God to be called by name of Ierusalem that is aboue, the wals & foundations wherof are saphires & carbuncles, &c. take it to be no more thā Ierusalē in Palestina,
as Some on the other side hearing the rest of God to be called by name of Ierusalem that is above, the walls & foundations whereof Are Sapphires & carbuncles, etc. take it to be no more than Ierusalē in Palestine,
Some haue taught and commaunded their tongues to speake a lye, & to say that there is no hel, (for I cānot thinke, that ever they shal commād their harts to deny it,) & as Tully spake of Metrodorus an atheist of his time, I never sawe any man that more feared those •hings, which he said were not to be feared, I meane, death & the gods, so I wil never perswade my selfe but the atheists of our times, hartilie feare that which they are content to say, they feare not.
some have taught and commanded their tongues to speak a lie, & to say that there is no hell, (for I cannot think, that ever they shall command their hearts to deny it,) & as Tully spoke of Metrodorus an atheist of his time, I never saw any man that more feared those •hings, which he said were not to be feared, I mean, death & the God's, so I will never persuade my self but the atheists of our times, heartily Fear that which they Are content to say, they Fear not.
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Now lest these sleepy adders should passe their time in a dreame, or rather in a lethargy, no man awaking thē vp from their carelesse & supine opinions wherwith they enchant their soules, & infect others;
Now lest these sleepy Adders should pass their time in a dream, or rather in a lethargy, no man awaking them up from their careless & supine opinions wherewith they enchant their Souls, & infect Others;
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Let not the watchman hold his peace, least they die in their sins for wāt of warning, let the trūpet of iudgmēt oftē be blowne vnto thē, let it be published in their eares 7· times,
Let not the watchman hold his peace, lest they die in their Sins for want of warning, let the trumpet of judgement often be blown unto them, let it be published in their ears 7· times,
as the rams-horns 7 ▪ times soūded about the wals of Iericho, that their ruine & downfal is at hand, that hel gapeth for thē ▪ & that God hath ordained long since, their impious & blasphemous spirites to immortal malediction.
as the Ram's horns 7 ▪ times sounded about the walls of Jericho, that their ruin & downfall is At hand, that hell gapeth for them ▪ & that God hath ordained long since, their impious & blasphemous spirits to immortal malediction.
Preach honor, & glory, & peace, a garlād of rightousnes, an vncorruptible crowne, fruit of the tree of life, sight of the face of God, following the lābe, fellowship with angels & saintes & the congregatiō of first-borne, new names,
Preach honour, & glory, & peace, a garland of righteousness, an uncorruptible crown, fruit of the tree of life, sighed of the face of God, following the lamb, fellowship with Angels & Saints & the congregation of firstborn, new names,
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they are as obstinately bent & vnmovably setled against these blessings of God, as Daniel against the hire of Balthazar, keepe thy rewardes to thy selfe,
they Are as obstinately bent & unmovably settled against these blessings of God, as daniel against the hire of Balthazar, keep thy rewards to thy self,
Giue thē mourning for ioy ashes for beauty, the spirit of heavines for the oile of gladnes, a rent insteed of a girdle, & teare, I say not their garments,
Give them mourning for joy Ashes for beauty, the Spirit of heaviness for the oil of gladness, a rend instead of a girdle, & tear, I say not their garments,
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yet for the other cause, for fear of the wrath of God, which they hear denoūced? It may be, feeding a while vpō the foode of iudgment, as Ezechiel calleth it, will breed good bloud in thē & the cōsideration of such misery, wil work the 〈 ◊ 〉 effect in thē, that the sense of adversity wrought in Ionas, I meane, to shake of their burthē of sin,
yet for the other cause, for Fear of the wrath of God, which they hear denounced? It may be, feeding a while upon the food of judgement, as Ezechiel calls it, will breed good blood in them & the consideration of such misery, will work the 〈 ◊ 〉 Effect in them, that the sense of adversity wrought in Ionas, I mean, to shake of their burden of since,
Pull the king of Babylon frō his throne, lay his honor & insolency in the dust, hunt him frō the cōpany of men banish him frō his pallace, wherin he •erted like a monarch indeed, turne him into the field to eat grasse like an oxe, to be wet with the dew of heavē,
Pull the King of Babylon from his throne, lay his honour & insolency in the dust, hunt him from the company of men banish him from his palace, wherein he •erted like a monarch indeed, turn him into the field to eat grass like an ox, to be wet with the due of heaven,
& stifly, No, but we have loved strangers, & those wi• we follow, in their trouble notwithstanding they will cry to the right God, arise thou & helpe vs. In their affliction they will seeke him diligently, & will take sound words into their lips.
& stiffly, No, but we have loved Strangers, & those wi• we follow, in their trouble notwithstanding they will cry to the right God, arise thou & help us In their affliction they will seek him diligently, & will take found words into their lips.
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A pilote must be tried by a tempest (saith Basile) a runner by a race, a captaine by a battaile, a christian by calamity, tentation, provocation, & misery.
A pilot must be tried by a tempest (Says Basil) a runner by a raze, a captain by a battle, a christian by calamity, tentation, provocation, & misery.
how truely may we say & acknowledge with Barnard, Totus mundus fideli divitiarum est, the whole worlde is riches to a faithful mā (even when it seemeth to be poverty) & with Augustine, that nothing happeneth to man from the Lord our God,
how truly may we say & acknowledge with Barnard, Totus World Fideli divitiarum est, the Whole world is riches to a faithful man (even when it seems to be poverty) & with Augustine, that nothing Happeneth to man from the Lord our God,
Nam quid habebunt sibi igitur impij post hac? &c. Is this my portion & guerdon for my especial piety? thē do the gods reward me very vnsemely, vniustly & vnreasonably.
Nam quid habebunt sibi igitur Impij post hac? etc. Is this my portion & guerdon for my especial piety? them do the God's reward me very unseemly, unjustly & unreasonably.
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For how shal the wicked hereafter be dealt with, if the godly be thus honored amōgst you? Augustine in his preface vpon the 25. Psalme, laieth downe the like cōplaints of some, O Deus Deus, Haecciné est iustitia tua? O God God, is this thy iustice? & the Lorde answereth them againe, haecciné est fides tua? is this thy faith ? hast thou so learned Christ? is this the best instruction thou hast found in my law, to murmure against my discipline? possesse thy soule therfore in patience, whosoever thou art, leave the ordering of these things to the wisdome of God, with whōe it is alike to sweeten the pot of the prophets with meale,
For how shall the wicked hereafter be dealt with, if the godly be thus honoured amongst you? Augustine in his preface upon the 25. Psalm, Layeth down the like complaints of Some, Oh Deus Deus, Haecciné est iustitia tua? O God God, is this thy Justice? & the Lord Answers them again, haecciné est fides tua? is this thy faith? hast thou so learned christ? is this the best instruction thou hast found in my law, to murmur against my discipline? possess thy soul Therefore in patience, whosoever thou art, leave the ordering of these things to the Wisdom of God, with whom it is alike to sweeten the pot of the Prophets with meal,
Some he healeth by hony, some by gall, some by salt, some by meale, some by sower, some by sweete, some by piping, sōe by dācing, some by prosperity, some by afflictiō,
some he heals by honey, Some by Gall, Some by salt, Some by meal, Some by sour, Some by sweet, Some by piping, soon by dancing, Some by Prosperity, Some by affliction,
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if when the outward man is corrupted, the inward• i• renued daily, 2. Cor. 4. and there is honour in dishonour, riches in poverty, life in •eath possessing all thinges in having nothing ;
if when the outward man is corrupted, the inward• i• renewed daily, 2. Cor. 4. and there is honour in dishonour, riches in poverty, life in •eath possessing all things in having nothing;
Galath. 4. God hath sent the spirite of his son into our heartes crying, Abba, that is, father, though it be in the hart alone, yet it is called crying.
Galatians. 4. God hath sent the Spirit of his son into our hearts crying, Abba, that is, father, though it be in the heart alone, yet it is called crying.
2. Cor. 6. if when the fathe•s of our flesh chasten vs for their pleasures, the father of our spirites correcteth vs for our profit, that we may be partakers of his holine•,
2. Cor. 6. if when the fathe•s of our Flesh chasten us for their pleasures, the father of our spirits Correcteth us for our profit, that we may be partakers of his holine•,
if whē he lay in the belly of hel, even then he climbed above the stars of the firmamēt & though he saw nothing with his bodily eies ▪ he saw heaven opened vnto him with the eies of his vnderstāding:
if when he lay in the belly of hell, even then he climbed above the Stars of the firmament & though he saw nothing with his bodily eyes ▪ he saw heaven opened unto him with the eyes of his understanding:
yea rather if tribulation come, let vs not thinke it an vnprofitable & vnwelcome thing, let vs receive it with thanks, keepe it with patience, digest it in hope, apply it with wisdome, bury it in meditation,
yea rather if tribulation come, let us not think it an unprofitable & unwelcome thing, let us receive it with thanks, keep it with patience, digest it in hope, apply it with Wisdom, bury it in meditation,
LECTVRE. Chap. 2. ver. 2. I cried in mine affliction vnto the Lord, and he heard me, out of the belly of hell cried I, &c. IN the two members of this second verse, signifying almost the same thing, I observed first the measure of his afflictions, explicated by two metaphors togither with the effect they brought forth;
LECTURE. Chap. 2. ver. 2. I cried in mine affliction unto the Lord, and he herd me, out of the belly of hell cried I, etc. IN the two members of this second verse, signifying almost the same thing, I observed First the measure of his afflictions, explicated by two metaphors together with the Effect they brought forth;
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Which Ierome expoūdeth vel aquis cedentibus, either the waters yeelding him away, & making passage, vel toto cordis affectu, or with the whole intētiō of his hart, The former is not likely;
Which Jerome expoundeth vel aquis cedentibus, either the waters yielding him away, & making passage, vel toto Cordis affectu, or with the Whole intention of his heart, The former is not likely;
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Eho, non clamas? non irasceris? What? doest thou not cry? art thou not angrie? Annah in a part of her song telleth vs what the māner of the wicked sometimes is, Impij in tenebris tacent: when they are afflicted, they lay their handes vpon their mouthes,
Eho, non clamas? non irasceris? What? dost thou not cry? art thou not angry? Hannah in a part of her song Telleth us what the manner of the wicked sometime is, Impij in tenebris tacent: when they Are afflicted, they lay their hands upon their mouths,
This ingemination, either of one and the same word again repeated, or of sundry bearing the same sense, giveth as it were a double strength to the declaration of that which is delivered.
This ingemination, either of one and the same word again repeated, or of sundry bearing the same sense, gives as it were a double strength to the declaration of that which is Delivered.
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As Phavorinus gave his iudgement of the verse in Homer, wherin Idaeus laboureth by perswasion to pacifie the contention betwixt A•ax and Hector, NONLATINALPHABET, Warre not any longer, beloved youngmen, neither fight togither ;
As Phavorinus gave his judgement of the verse in Homer, wherein Idaeus Laboureth by persuasion to pacify the contention betwixt A•ax and Hector,, War not any longer, Beloved Young men, neither fight together;
but as they continued in their strife, so duplex eadem compellatio admonitionem facit intentiorem, his twise speaking vnto them in the same māner of speech, maketh his advise the more earnest.
but as they continued in their strife, so duplex Same compellatio admonitionem facit intentiorem, his twice speaking unto them in the same manner of speech, makes his Advice the more earnest.
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and sending vp his Praiers into heaven, as incense casteth vp smoke without intermission, condemne the dissolute and perfunctorie prayings of our daies both in churches & chambers, who vtter a forme of wordes,
and sending up his Prayers into heaven, as incense Cast up smoke without intermission, condemn the dissolute and perfunctory prayings of our days both in Churches & chambers, who utter a Form of words,
as the manner of hypocrites or the Gentiles was, or as the parret of Ascanius recited the creede, rather of custome than zeale flattering God with our mouths, and dissembling with him with our tongues, leaving our spirites as it were in a slumber the meane time,
as the manner of Hypocrites or the Gentiles was, or as the Parret of Ascanius recited the creed, rather of custom than zeal flattering God with our mouths, and dissembling with him with our tongues, leaving our spirits as it were in a slumber the mean time,
not gronings, nor cryings, but plaine roarings, with a continuall inundation, velut vnda impellitur vndâ, as one water driveth on an other. •hese are wonderfull passions.
not groanings, nor cryings, but plain roarings, with a continual inundation, velut Unda impellitur vndâ, as one water drives on an other. •hese Are wonderful passion.
Yea, the Lion indeed hath roared, who will not feare? the Lord God hath spoken, who can but prophecie ? The mightie Lion of the tribe of Iudah hath roared in his supplications,
Yea, the lion indeed hath roared, who will not Fear? the Lord God hath spoken, who can but prophecy? The mighty lion of the tribe of Iudah hath roared in his supplications,
But afterwardes in his owne cause, when not onely his soule was vexed vnto death, and vexation helde it in on every side, but when he cried with a great voice, My God, my God, why hast thou forsaken mee ? and crying againe with a great voice, gaue vp the ghost.
But afterwards in his own cause, when not only his soul was vexed unto death, and vexation held it in on every side, but when he cried with a great voice, My God, my God, why hast thou forsaken me? and crying again with a great voice, gave up the ghost.
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Therefore the Apostle speaking of the daies of his flesh, and that fruite of his lippes and spirite which wee are now in hande with, thought it not sufficient to make mention of his praiers and supplications, nor of his teares, which watered his blessed plantes,
Therefore the Apostle speaking of the days of his Flesh, and that fruit of his lips and Spirit which we Are now in hand with, Thought it not sufficient to make mention of his Prayers and supplications, nor of his tears, which watered his blessed plants,
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So it is saide of the •pirite of God, who helpeth our infirmities, that because wee know not our selues what to aske as wee ought to doe, hee maketh request in our names, with grones not to bee expressed.
So it is said of the •pirite of God, who Helpeth our infirmities, that Because we know not our selves what to ask as we ought to do, he makes request in our names, with groans not to be expressed.
but in water and bloude both, who with his bleeding teares, shewed vs the right forme of faithfull supplications, this very example biddeth vs crie in our prayers.
but in water and blood both, who with his bleeding tears, showed us the right Form of faithful supplications, this very Exampl bids us cry in our Prayers.
The dreadfu•l maiestye of the sacred LORDE of hostes whome wee stande before, the roialty of his nature, sublimity of his place, dominion over men and angelles, who with the spirit of his mouth is able to consume ou• both bodies and spirites, biddeth vs cry.
The dreadfu•l majesty of the sacred LORD of hosts whom we stand before, the royalty of his nature, sublimity of his place, dominion over men and Angels, who with the Spirit of his Mouth is able to consume ou• both bodies and spirits, bids us cry.
The view of our wretched mortalitye (as Adam and Eue when they sawe their nakednesse, fled, Miriam when her leprousy, sheee was ashamed) after mortality exceedingly mortall, the view of our sinne exceedingly sinfull, that wee are not worthy to cast vp our eies towards the seate of God,
The view of our wretched mortality (as Adam and Eue when they saw their nakedness, fled, Miriam when her leprousy, sheee was ashamed) After mortality exceedingly Mortal, the view of our sin exceedingly sinful, that we Are not worthy to cast up our eyes towards the seat of God,
and after our sinne, our misery exceedinglye miserable, that the prophet was amased in himselfe to see either man or the sonne of man so kindelye visited, biddeth vs crye.
and After our sin, our misery exceedingly miserable, that the Prophet was amazed in himself to see either man or the son of man so kindly visited, bids us cry.
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Lastlye the hope and expectation of successe, (vnlesse wee will sowe and not reape, plant vines and not drinke the wine thereof, powre out many prayers and not bee hearde: (the delicacie and tende•nesse of the eares of God, which must bee wisely entreated,
Lastly the hope and expectation of success, (unless we will sow and not reap, plant vines and not drink the wine thereof, pour out many Prayers and not be heard: (the delicacy and tende•nesse of the ears of God, which must be wisely entreated,
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Valentiores voces apud secretissimas dei aures •on faciunt verba, seddesi••ria. The most effectuall speech in the secret eares of God, commeth not from wordes, but from desires.
Valentiores voces apud secretissimas dei aures •on faciunt verba, seddesi••ria. The most effectual speech in the secret ears of God, comes not from words, but from Desires.
but if they want devotion, they shall be answered by God, as the praiers of those idolators in Ezech. though they cry in mine eares with a lowde voice,
but if they want devotion, they shall be answered by God, as the Prayers of those Idolaters in Ezekiel though they cry in mine ears with a loud voice,
How chanceth thou toldst me not so much? because you demāded it not. Plutarke in the same booke, where hee reporteth that tale, maketh three sortes of aunswerers.
How chanceth thou toldst me not so much? Because you demanded it not. Plutarch in the same book, where he Reporteth that tale, makes three sorts of answerers.
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The aunsweres of God are neither so sparing and restrict as the first, leaving the soule in manner as doubtfull and perplexed as hee founde it by grauntinge to little,
The answers of God Are neither so sparing and restrict as the First, leaving the soul in manner as doubtful and perplexed as he found it by granting to little,
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Our saviour promiseth as franckely in the gospell, Aske and it shalbe given you, seeke and you shall finde, knocke and it shalbee opened vnto you, Perhappes hee meaneth of disciples alone:
Our Saviour promises as frankly in the gospel, Ask and it shall given you, seek and you shall find, knock and it shalbe opened unto you, Perhaps he means of Disciples alone:
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You know what labour is made to the princes and states of the earth by travell of body, expense of purse, mediation of friends, suppliancy of gesture and speech, intervention of time, to obteine but temporary and frivolous sutes.
You know what labour is made to the Princes and states of the earth by travel of body, expense of purse, mediation of Friends, suppliancy of gesture and speech, intervention of time, to obtain but temporary and frivolous suits.
No mervaile if such an aunswere be given by a King or a Iudge, when a private and familiar friende in a small request for 3. loaues, shall aunswere his friende.
No marvel if such an answer be given by a King or a Judge, when a private and familiar friend in a small request for 3. loaves, shall answer his friend.
Trouble mee not, my dores are shut my children in bed &c. Bathsheba commeth to Salomon her sonne in behalfe of Adoniah, about a matter of no great moment, as shee interpreted it.
Trouble me not, my doors Are shut my children in Bed etc. Bathsheba comes to Solomon her son in behalf of Adoniah, about a matter of no great moment, as she interpreted it.
Yet when she had opened it, then goe aske the kingdome too, saide hee, and he sware in her presence that Adoniah had asked it against his life, and forth with gave order that he might be executed.
Yet when she had opened it, then go ask the Kingdom too, said he, and he sware in her presence that Adoniah had asked it against his life, and forth with gave order that he might be executed.
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Howefearefull was Nehemias, though he held the cup to the king, to make a request vnto him? At last, with some invitation from his Lorde, why is thy countenance sad? this is but sorrowe of heart ;
Howefearefull was Nehemiah, though he held the cup to the King, to make a request unto him? At last, with Some invitation from his Lord, why is thy countenance sad? this is but sorrow of heart;
but even to the throne where the King himselfe sitteth, and if they shall crave of him, I say not to the halfe of his kingdome, as the Persian Monarch saide,
but even to the throne where the King himself Sitteth, and if they shall crave of him, I say not to the half of his Kingdom, as the Persian Monarch said,
but to the whole, to devide the inheritance with the principal heire Christ Iesus, to eate and drinke at his table, to sit vpon a throne and iudge the angels of heaven, it shall not be denied them.
but to the Whole, to divide the inheritance with the principal heir christ Iesus, to eat and drink At his table, to fit upon a throne and judge the Angels of heaven, it shall not be denied them.
& a greate tempest being committed togither (a very vnequal match) & the master himselfe doubting the 〈 ◊ 〉, f•are not, saith he, thou carriest Caesar. He might haue bene deceived,
& a great tempest being committed together (a very unequal match) & the master himself doubting the 〈 ◊ 〉, f•are not, Says he, thou carriest Caesar. He might have be deceived,
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Againe it is true of the princes of this world, which Iethro told Moses, when he sate from morning to evening to hea•e the causes of the people, Thou both weariest thy selfe and the people that is with thee, the thing is to heavy for thee, thou art not able to doe it thy selfe alone :
Again it is true of the Princes of this world, which Jethro told Moses, when he sat from morning to evening to hea•e the Causes of the people, Thou both weariest thy self and the people that is with thee, the thing is to heavy for thee, thou art not able to do it thy self alone:
and therefore infinite suites, besides the distraction of many other businesses, requiring larger audience than the eares of any one mortall man can afforde, driue them of necessitie to the deputation of subordinate officers, both to receiue and commence the requestes of their inferiours.
and Therefore infinite suits, beside the distraction of many other businesses, requiring larger audience than the ears of any one Mortal man can afford, driven them of necessity to the deputation of subordinate Officers, both to receive and commence the requests of their inferiors.
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But is there either daunger in the person of God, who rideth vpon the Cherubins, and maketh his enemies his foote stoole ? Or defect in his hearing, whose eares are open to the praiers of the poore destitute,
But is there either danger in the person of God, who rides upon the Cherubim, and makes his enemies his foot stool? Or defect in his hearing, whose ears Are open to the Prayers of the poor destitute,
and his eie liddes soundelie trie and examine the children of men ? Hee that boweth the heavens, and himselfe commeth downe with his omniscient knowledge, hath hee neede of intelligenciers and informers to giue him knowledge of earthlye thinges? Hee that planted the eare, doeth hee not heare? Hee that standeth and knocketh at our dores,
and his eye lids soundly try and examine the children of men? He that boweth the heavens, and himself comes down with his omniscient knowledge, hath he need of intelligenciers and informers to give him knowledge of earthly things? He that planted the ear, doth he not hear? He that Stands and knocketh At our doors,
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and calleth for entrance, vvhen wee stande and knocke at his, will hee not graunte entrance? Is hee not neare and next of all to all such as cal vppon him with faithfulnesse? We dreame of outwarde and inwarde courtes, dores and gates, porters and mediatours, impedimentes and stoppes, I graunt, in earthly Courtes.
and calls for Entrance, when we stand and knock At his, will he not grant Entrance? Is he not near and next of all to all such as call upon him with faithfulness? We dream of outward and inward Courts, doors and gates, porters and mediators, impediments and stops, I grant, in earthly Courts.
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first awoke, if yet hee slept at all, and first aunswered? O quam dare vult &c. O howe willing is hee to graunte that is so wiling to bee disquieted? Howe glad to heare thy knocke, that hath placed his bed so neare the gate? O quam non ad•anuam tantum,
First awoke, if yet he slept At all, and First answered? O quam Dare vult etc. O how willing is he to grant that is so wiling to be disquieted? How glad to hear thy knock, that hath placed his Bed so near the gate? O quam non ad•anuam Tantum,
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hee heareth the desires of the poore in the tenth Psalme, hee first prepareth the hearte, and setteth it on worke to pray, and when he hath so done, bendeth his eare vnto them.
he hears the Desires of the poor in the tenth Psalm, he First Prepareth the heart, and sets it on work to pray, and when he hath so done, bendeth his ear unto them.
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If now they can otherwise demonstrate that as Pallas the Emperours libertine, would never speake to any servant about him (forgetting his owne late servile estate) but either by pointing and signifying with the fingers, as the wiseman calleth it,
If now they can otherwise demonstrate that as Pallas the emperors libertine, would never speak to any servant about him (forgetting his own late servile estate) but either by pointing and signifying with the fingers, as the Wiseman calls it,
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But this is likewise cleared in the 102. Psal. where it is saide, that hee hath looked downe from the height of his sanctuary, out of the heaven did the LORDE beholde the earth ;
But this is likewise cleared in the 102. Psalm where it is said, that he hath looked down from the height of his sanctuary, out of the heaven did the LORD behold the earth;
Let the house of Esau vse the liberty of the wide worlde, and the feede of Babylon call vpon other helps as they have done, and those that feare not the Lorde, vse their discretion. Our example leadeth vs otherwise.
Let the house of Esau use the liberty of the wide world, and the feed of Babylon call upon other helps as they have done, and those that Fear not the Lord, use their discretion. Our Exampl leads us otherwise.
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who receaveth not the favour of God as the nine lepers in the gospell receaved their clensing, not returning againe to give thankes to him that cured them,
who receiveth not the favour of God as the nine lepers in the gospel received their cleansing, not returning again to give thanks to him that cured them,
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as Philip ioyned himselfe to the chariot of the Eunuch, relateth the blessing of his prayer to the authour himselfe of all blessings, And thou Lorde hardest my voice ;
as Philip joined himself to the chariot of the Eunuch, relateth the blessing of his prayer to the author himself of all blessings, And thou Lord Hardest my voice;
and to ascribe them to their strength or wit, whereof Bernard spake, Vti datis tanquam innatis, maxima s•perbia, It is the greatest pride, to vse Gods giftes, as if they were bred in vs. Others there are that give thanks ex usu magis quàm sensu, rather of custome then devotion, as cymballes sounde from their emptinesse;
and to ascribe them to their strength or wit, whereof Bernard spoke, Vti datis tanquam innatis, maxima s•perbia, It is the greatest pride, to use God's Gifts, as if they were bred in us Others there Are that give thanks ex usu magis quàm sensu, rather of custom then devotion, as cymbals sound from their emptiness;
Ionas, I nothing doubt, from the ground of his heart, telleth forth the deliverance of the Lord, which in the spirit of a prophet hee foreseeth and presumeth before it commeth, not onely to himselfe and vs,
Ionas, I nothing doubt, from the ground of his heart, Telleth forth the deliverance of the Lord, which in the Spirit of a Prophet he Foreseeth and Presumeth before it comes, not only to himself and us,
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as if hee had concluded and agreed to himselfe, that neither God, nor man, nor his owne conscience shoulde ever bee able to accuse him of vnthankefulnesse.
as if he had concluded and agreed to himself, that neither God, nor man, nor his own conscience should ever be able to accuse him of unthankfulness.
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And thou Lord shalt also vnderstand from mine owne lips, that I make acknowledgement and profession to haue receaved my safety from thine onely goodnesse, Thou Lord hast heard my voice.
And thou Lord shalt also understand from mine own lips, that I make acknowledgement and profession to have received my safety from thine only Goodness, Thou Lord hast herd my voice.
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I will so meditate vpon thy benignities within mine owne heart, and leaue a chronicle of them to al posterity to come, that I will not meane-while forget to looke vp to the mountaines from whence my helpe was.
I will so meditate upon thy benignities within mine own heart, and leave a chronicle of them to all posterity to come, that I will not meanwhile forget to look up to the Mountains from whence my help was.
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or rather the belly of hell (for blindnesse of heart is the very brimme and introduction into the hell of the damned;) the Lorde hath pulled vs thence.
or rather the belly of hell (for blindness of heart is the very brim and introduction into the hell of the damned;) the Lord hath pulled us thence.
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or confessing the authour, extenuate their worth, as if they were not meete to bee accounted for? These are the theeves & robbers indeede, capitall malefactours, sure to bee cut of on the right hand and on the left, and not to inherite the kingdome of God, as the Apostle threatneth.
or confessing the author, extenuate their worth, as if they were not meet to be accounted for? These Are the thieves & robbers indeed, capital malefactors, sure to be Cut of on the right hand and on the left, and not to inherit the Kingdom of God, as the Apostle threatens.
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When Iohn Baptist was borne, the neighbours and cousins vpon the eighth day at the circumcising of the childe, called him Zacharias after the name of his father.
When John Baptist was born, the neighbours and cousin's upon the eighth day At the circumcising of the child, called him Zacharias After the name of his father.
and their vndeserved sonne, whome neither father, nor mother, nor kinred, I meane not ordinary and carnall generation could haue given vnto them· such are the children of our wombes (a gift that commeth from the Lorde.) And such are our children and fruit otherwise, whatsoever wee possesse, outwarde or inwarde, wee holde it in Capite, even in the Lorde of Lordes, who is the giver of every good perfit gifte, as Iames writeth.
and their undeserved son, whom neither father, nor mother, nor kindred, I mean not ordinary and carnal generation could have given unto them· such Are the children of our wombs (a gift that comes from the Lord.) And such Are our children and fruit otherwise, whatsoever we possess, outward or inward, we hold it in Capite, even in the Lord of lords, who is the giver of every good perfect gift, as James Writeth.
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At length being banished into a base country towne, his will was that his tombe should haue this inscription vpon it, Ingrata patria, ne ossa quidem mea habes;
At length being banished into a base country town, his will was that his tomb should have this inscription upon it, Ingrata patria, ne ossa quidem mea habes;
But what becommeth of our gratitude? It hath bene our manner for the time, to haue pamphlets and formes of thankesgiving in our churches, our heartes haue burnt within vs for the present,
But what becomes of our gratitude? It hath be our manner for the time, to have pamphlets and forms of thanksgiving in our Churches, our hearts have burned within us for the present,
Our mouthes have beene filled with laughter, and our tonges with ioy, and wee have bene content to say, the Lord hath done greate thinges for vs, wherof wee reioyce.
Our mouths have been filled with laughter, and our tongues with joy, and we have be content to say, the Lord hath done great things for us, whereof we rejoice.
But how quickly forget wee all againe? Ingrata Anglia, ne ossa quidam habes; Vngratefull England thou hast not so much as the bones of thy patrone and deliverer;
But how quickly forget we all again? Ingrata Anglia, ne ossa quidam habes; Ungrateful England thou hast not so much as the bones of thy patron and deliverer;
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thou hast exiled him from thy thoughtes, buried him in oblivion, there is not one remnant or footeprint left, to witnesse to the worlde, that thou hast bene protected.
thou hast exiled him from thy thoughts, buried him in oblivion, there is not one remnant or footprint left, to witness to the world, that thou hast be protected.
What others have testified in former times, by building of altars, pitching of huge stones, raysinge of pillers, dedication of feastes, vvriting of bookes, that their childrens children might aske a reason,
What Others have testified in former times, by building of Altars, pitching of huge stones, raising of pillars, dedication of feasts, writing of books, that their Children's children might ask a reason,
thou haste not lefte to thy race to come by one stone, one turfe, one post, one paper or schrole of continuaunce, in remembraunce vnto them of thy ampler benefites.
thou haste not left to thy raze to come by one stone, one turf, one post, one paper or schrole of Continuance, in remembrance unto them of thy ampler benefits.
and the sonne of Miltiades vvho inherited nothinge amongst them but his fathers bandes, Solon, Aristides, Phocion, who lived in banishmente, shoulde bring their action against Athens in the courte of some other cittye, vvere it able to aunswere their iust exprobrations? O Athens, thy wals, thy people, thy trophees,
and the son of Miltiades who inherited nothing among them but his Father's bands, Solon, Aristides, Phocion, who lived in banishment, should bring their actium against Athens in the court of Some other City, were it able to answer their just exprobrations? O Athens, thy walls, thy people, thy trophies,
But name an vngratefull person, and vvithout naming any more, vvee all detest him as a prodigious, vnnaturall noveltie, violating the communion and nature of mankinde. I conclude.
But name an ungrateful person, and without naming any more, we all detest him as a prodigious, unnatural novelty, violating the communion and nature of mankind. I conclude.
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It is a good thing to praise the Lord, & to sing vnto the name of the most high, to declare his loving kindnesse in the morning and his trueth in the nighte season.
It is a good thing to praise the Lord, & to sing unto the name of the most high, to declare his loving kindness in the morning and his truth in the night season.
Let vs neither eate nor drinke, nay I will more say, let vs neither hunger nor thirst, without this condiment to it, The Lorde be praised. Let the frontlets betweene our eies, the bracelets vpon our armes, the gards vpon our garments, be thankes.
Let us neither eat nor drink, nay I will more say, let us neither hunger nor thirst, without this condiment to it, The Lord be praised. Let the frontlets between our eyes, the bracelets upon our arms, the guards upon our garments, be thanks.
and the proposition alreadye to bee past in the seconde verse, summarilye abridging the beginning, proceeding and ending of the matter in hande, that is the perill, praier, and deliveraunce of Ionas.
and the proposition already to be passed in the seconde verse, summarily abridging the beginning, proceeding and ending of the matter in hand, that is the peril, prayer, and deliverance of Ionas.
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The narration nowe followeth to the eighth and ninth, wherein hee concludeth: so that all that lyeth betweene the seconde and those, maketh but for exornation;
The narration now follows to the eighth and ninth, wherein he Concludeth: so that all that lies between the seconde and those, makes but for exornation;
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And it is well worthy your considering, that as musicke consisteth of acutum and grave, high and lovve, sharpe and flatte, so this song of Sion which Ionas singeth in a strange lande, vvith a far heavier hearte then ever Israell sange by the rivers of Babylon, is mixte and compounded of two kindes of soundes.
And it is well worthy your considering, that as music Consisteth of Acutum and grave, high and low, sharp and flat, so this song of Sion which Ionas sings in a strange land, with a Far Heavier heart then ever Israel sang by the Rivers of Babylon, is mixed and compounded of two Kinds of sounds.
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Againe in the fifth, The waters compassed mee aboute vnto the soule, &c. But in the sixte, Yet haste thou broughte vp my life from the pitte, O LORDE my God.
Again in the fifth, The waters compassed me about unto the soul, etc. But in the sixte, Yet haste thou brought up my life from the pit, Oh LORD my God.
Lastly in the seventh, My soule fainted vvithin mee, yet I remembred the LORDE, and my praier came vnto thee into thine holie temple. Invicem cedunt dolor & voluptas:
Lastly in the seventh, My soul fainted within me, yet I remembered the LORD, and my prayer Come unto thee into thine holy temple. Invicem cedunt dolour & voluptas:
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This is the state and condition of our present pilgrimage, as of a fielde, vvherein there is vvheate and darnell, they must of necessitye grovve togither till the harvest,
This is the state and condition of our present pilgrimage, as of a field, wherein there is wheat and darnel, they must of necessity grow together till the harvest,
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One generation passeth and an other succeedeth, saieth Ecclesiastes, the sunne govveth downe, and the sunne dravveth to the place of his rising againe, the vvinde goeth to the South,
One generation passes and an other succeedeth, Saith Ecclesiastes, the sun govveth down, and the sun draweth to the place of his rising again, the wind Goes to the South,
And as a discorde in musicke giveth a grace and commendation to the song, so these discordes and iarres in our life keeping their alternatiō, make our pleasures more welcome when they come.
And as a discord in music gives a grace and commendation to the song, so these discords and jars in our life keeping their alternation, make our pleasures more welcome when they come.
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Nor are they ignorant, that these crosses and disturbances, are as it were the first-fruites of the spirite, the earnest penny of our fathers inheritance, a prelibation of glory to come :
Nor Are they ignorant, that these Crosses and disturbances, Are as it were the Firstfruits of the Spirit, the earnest penny of our Father's inheritance, a prelibation of glory to come:
that if we bestow all that we haue as the poore widow did, our 2. mites, body and soule (as one compareth them) vpon the service and at the pleasure of our God, we leaue but simpla pro centuplis, one for an hundreth fold, which shall afterwardes be restored.
that if we bestow all that we have as the poor widow did, our 2. mites, body and soul (as one compareth them) upon the service and At the pleasure of our God, we leave but simpla Pro centuplis, one for an Hundredth fold, which shall afterwards be restored.
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For having throwne a massie and rich ring into the sea to try an experiment in despight of fortune, he found it againe at his table in the belly of a fish vvhich was brought for a present vnto him.
For having thrown a massy and rich ring into the sea to try an experiment in despite of fortune, he found it again At his table in the belly of a Fish which was brought for a present unto him.
Their bullocke gendereth and fayleth not, their cowe calveth and casteth not her calfe. They sende foorth their children like sheepe, and their sonnes daunce.
Their bullock gendereth and Faileth not, their cow calveth and Cast not her calf. They send forth their children like sheep, and their Sons dance.
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For as in the burning of a candle, when it hath long given light, extremum occupat fumus & caligo, the ende is in smoake and caliginousnesse, so fareth it,
For as in the burning of a candle, when it hath long given Light, extremum occupat Fumes & caligo, the end is in smoke and caliginousnesse, so fareth it,
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when the candle of the vvicked is put out (for so Iob compareth their felicitye.) Their ende is vvorse then their beginning, as the beginning of Saintes vvorse then their end. In puncto descendunt in infernum;
when the candle of the wicked is put out (for so Job compareth their felicity.) Their end is Worse then their beginning, as the beginning of Saints Worse then their end. In puncto descendunt in infernum;
He that saw the wicked flourishing like a greene bay tree, which winter defaceth not, & it never withereth til it be pluckt from the earth, looked at an other time for their place, (I say not the trees but their place) and they were no more found.
He that saw the wicked flourishing like a green bay tree, which winter defaceth not, & it never withereth till it be plucked from the earth, looked At an other time for their place, (I say not the trees but their place) and they were no more found.
He that at one time said of himselfe, I haue cleansed my hart in vaine, because he coulde not iudge aright of the prosperity of the wicked, at an other time saide to the foolish, Be not so foolish, and to the wicked, lifte not vp the horne, lift not vp your horne on high,
He that At one time said of himself, I have cleansed my heart in vain, Because he could not judge aright of the Prosperity of the wicked, At an other time said to the foolish, Be not so foolish, and to the wicked, lift not up the horn, lift not up your horn on high,
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and wine in •oules as the prophet speaketh, vvhen at the ende of the banquet to close vp the stomake, they must take this cup from the hand of the Lord,
and wine in •oules as the Prophet speaks, when At the end of the banquet to close up the stomach, they must take this cup from the hand of the Lord,
and drinke their fatall draught? Thus of the one side, you shall ever finde the happines of the wicked in primis, it commeth at the first, and falleth like a dry thistle flower. Sonne, thou hadst thy pleasure: it is now past.
and drink their fatal draught? Thus of the one side, you shall ever find the happiness of the wicked in Primis, it comes At the First, and falls like a dry thistle flower. Son, thou Hadst thy pleasure: it is now past.
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But in the seconde place, one cast and motion of his eie towardes the temple of the LORD, maketh satisfaction and amendes for all those former discomfortes.
But in the seconde place, one cast and motion of his eye towards the temple of the LORD, makes satisfaction and amends for all those former discomforts.
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or by their a bettours, Or if never redressed, the body alone beareth the smart, the soule no whit endangered.) But the worker of this woe, is the most mighty LORDE, whose face is burning and his lips full of indignation ;
or by their a bettours, Or if never Redressed, the body alone bears the smart, the soul no whit endangered.) But the worker of this woe, is the most mighty LORD, whose face is burning and his lips full of Indignation;
Woe, woe be vnto vs, cried the vncircumcised Philistines, though they stood in battaile aray, who shall deliver vs out of the hands of these mightie Gods ? erring in the number,
Woe, woe be unto us, cried the uncircumcised philistines, though they stood in battle array, who shall deliver us out of the hands of these mighty God's? erring in the number,
because they had pried into the arke of Covenant, accounted themselues but dead men before him, VVho is able to stande before this holie Lord God? The very pillers of heaven, saith Iob, tremble and quake at his reproofe.
Because they had pried into the Ark of Covenant, accounted themselves but dead men before him, Who is able to stand before this holy Lord God? The very pillars of heaven, Says Job, tremble and quake At his reproof.
and the pillers of his body but flesh and bloud, farre inferiour to the pillers of heaven, all the moisture of whose substance shall sooner be exacted than that of the flouds & rivers, to fall into the handes of the living God, who liveth for al eternity beyond the daies of heaven,
and the pillars of his body but Flesh and blood, Far inferior to the pillars of heaven, all the moisture of whose substance shall sooner be exacted than that of the floods & Rivers, to fallen into the hands of the living God, who lives for all eternity beyond the days of heaven,
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if not, hee can but eate vp our harvest and bread, eat vp our sonnes and daughters, our sheepe and our bullockes, our vines and fig-trees, and destroy our cities.
if not, he can but eat up our harvest and bred, eat up our Sons and daughters, our sheep and our bullocks, our vines and figtrees, and destroy our cities.
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But if the anger of the Lord of hosts be kindled, who can put it out? if he be an enemy, let heaven and earth ioine hand in hand to worke our safety, it should not helpe.
But if the anger of the Lord of hosts be kindled, who can put it out? if he be an enemy, let heaven and earth join hand in hand to work our safety, it should not help.
I behelde, and loe the fr••tfull place was a vvildernesse, and all the cittyes thereof vvere broken dovvne at the presence of the LORDE and by his fierce wrath.
I beheld, and lo the fr••tfull place was a Wilderness, and all the cities thereof were broken down At the presence of the LORD and by his fierce wrath.
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Nowe if the Lorde had so cast Ionas as he cast the Angels out of heaven, vvithout repentance and revocation of his fact, Ionas must haue lien belovv as the gravell and slime of the sea never to haue risen vp.
Now if the Lord had so cast Ionas as he cast the Angels out of heaven, without Repentance and revocation of his fact, Ionas must have lain below as the gravel and slime of the sea never to have risen up.
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But he cast him in mercy not in fury, as he cast Adam out of Paradise to till the ground, Nabuchodonosor from his kingdome to eate with the beasts of the fielde, Iob from h•s house and home to lie vpon the dunghill, to doe them greater honor and favour in time to come.
But he cast him in mercy not in fury, as he cast Adam out of Paradise to till the ground, Nebuchadnezzar from his Kingdom to eat with the beasts of the field, Job from h•s house and home to lie upon the dunghill, to do them greater honour and favour in time to come.
Else, what ment Micheas by the phrase in the seventh of his booke, that God vvill cast our sinnes into the bottome of the sea, but that hee vvill lay them so lowe,
Else, what meant Micheas by the phrase in the seventh of his book, that God will cast our Sins into the bottom of the sea, but that he will lay them so low,
and heape such a burthen and weight vp ▪ on them, that they shall never rise vp againe? And our Saviour by the same in the gospell, that he who should offend one of his little ones, it were better for him that a mil-stone were hanged aboute his necke and hee throwne into the bottome of the sea ? Implying therein so desperate a danger to the body, as would never be restored.
and heap such a burden and weight up ▪ on them, that they shall never rise up again? And our Saviour by the same in the gospel, that he who should offend one of his little ones, it were better for him that a millstone were hanged about his neck and he thrown into the bottom of the sea? Implying therein so desperate a danger to the body, as would never be restored.
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But this I am sure of, it is very deepe, and our Saviour ment to signifie no lesse when he called it not (mare) the sea by it selfe, but Pelagus maris, the bottome of the sea.
But this I am sure of, it is very deep, and our Saviour meant to signify no less when he called it not (mare) the sea by it self, but Plague maris, the bottom of the sea.
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Wherevpon Christ is saide to haue lien in Corde terrae, in the heart of the earth Math. 12 ▪ and the depthes to haue stoode vp togither in Corde maris, in the heart of the sea Exodus the fifteenth.
Whereupon christ is said to have lain in Cord terrae, in the heart of the earth Math. 12 ▪ and the depths to have stood up together in Cord maris, in the heart of the sea Exodus the fifteenth.
and kept his way in the deepest channell or trade, so that all hope of ever comming to lande againe seemed to haue forsaken him. 3. he was not onely in the heart of the sea,
and kept his Way in the Deepest channel or trade, so that all hope of ever coming to land again seemed to have forsaken him. 3. he was not only in the heart of the sea,
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but of the seas. There is but one vniversall and maine sea, which is the girdle to the dry land, but many particulars which take their severall names from the places they lie next vnto.
but of the Seas. There is but one universal and main sea, which is the girdle to the dry land, but many particulars which take their several names from the places they lie next unto.
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So is Ionas carried into captivity, a prisoner to a whale, and tost as a bal in a large country, from sea to sea, driven from his station vvhere hee mente to haue setled himselfe,
So is Ionas carried into captivity, a prisoner to a whale, and tossed as a bal in a large country, from sea to sea, driven from his station where he mente to have settled himself,
There is no question, but all rivers runne into the sea, according to the proverbe, Qui nescit viam ad mare, quaerat sibi amnem, comitem, hee that knoweth not the vvay to the sea, let him get some river to be his guide.
There is no question, but all Rivers run into the sea, according to the proverb, Qui nescit viam ad mare, quaerat sibi amnem, comitem, he that Knoweth not the Way to the sea, let him get Some river to be his guide.
as they holde in Philosophy, or by other disposition, which al the instrumentes and engines in the worlde cannot bring to passe, wee cannot imagine that so reciprocall a motion is done in peace,
as they hold in Philosophy, or by other disposition, which all the Instruments and Engines in the world cannot bring to pass, we cannot imagine that so reciprocal a motion is done in peace,
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Wherefore Ionas being carryed through the Mid-land sea, having the land on both sides of it, must needes bee troubled the more, by reason the waters haue not so free a passage as in the patent Ocean,
Wherefore Ionas being carried through the Midland sea, having the land on both sides of it, must needs be troubled the more, by reason the waters have not so free a passage as in the patent Ocean,
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By common experience at home in lockes and mill-dammes wee see what catarrhactes and downe-falles there are by the rage of the water, what hast it maketh to passe,
By Common experience At home in locks and mill-dammes we see what catarrhactes and downfalls there Are by the rage of the water, what hast it makes to pass,
But those that ever passed the Magellan straightes, or entred the mouth of the Gaditan sea betwixt Europe and Africke, where Spaine and Barbary is devided, to make a voiage into Barbary,
But those that ever passed the Magellan straights, or entered the Mouth of the Gaditan sea betwixt Europe and Africa, where Spain and Barbary is divided, to make a voyage into Barbary,
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So as, you see, the very nature of these seas, where the propinquity & enclosure of the continent did so much annoye them on every side, partly by breathing vpon them out of manye holes and ruptures thereof, partly by lessening their channell, besides the ordinary windes which raised vp their billowes,
So as, you see, the very nature of these Seas, where the propinquity & enclosure of the continent did so much annoy them on every side, partly by breathing upon them out of many holes and ruptures thereof, partly by lessening their channel, beside the ordinary winds which raised up their billows,
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Our English well interpreteth them surges, which is the meeting and breaking of vvaters in such sorte, that the one encountreth the other as if they were at war.
Our English well interpreteth them surges, which is the meeting and breaking of waters in such sort, that the one encounters the other as if they were At war.
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so when many volumes of waues had before beaten and tried themselues vpon the sides of the shippe, yet the tenth vvaue commeth further and fiercer than all the rest.
so when many volumes of waves had before beaten and tried themselves upon the sides of the ship, yet the tenth wave comes further and fierce than all the rest.
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Thy waves. 3. Their number is so infinite and past comprehension, that hee speaketh in the largest number, All thy waues, as if they had beene levied from the endes of the sea,
Thy waves. 3. Their number is so infinite and past comprehension, that he speaks in the Largest number, All thy waves, as if they had been levied from the ends of the sea,
and you shall finde them beyonde exception. 1. Hee is in the bottome, the lowest and basest part, far from the top of the waters. 2. in the heart and entralles, far from the shore: 3. not of one singular sea, which had some limites,
and you shall find them beyond exception. 1. He is in the bottom, the lowest and Basest part, Far from the top of the waters. 2. in the heart and entrails, Far from the shore: 3. not of one singular sea, which had Some Limits,
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but surges, vvaues of the vehementest collision and insultation. 8. And not simply surges, but such as are strengthned by the arme and animation of God, his waues. 9. As if there were no more in the world,
but surges, waves of the vehementest collision and insultation. 8. And not simply surges, but such as Are strengthened by the arm and animation of God, his waves. 9. As if there were no more in the world,
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but they had all forsaken their proper places (as they came to the siege of T•oy) to turmoile this one sea, hee tearmeth them in genelity, all thy waues.
but they had all forsaken their proper places (as they Come to the siege of T•oy) to turmoil this one sea, he termeth them in genelity, all thy waves.
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and the floudes and surges were over and about him, therefore hee should thinke, hee is cast from the sight of God, that is, that the lighte of his face, brightnes of his countenance, aspect of his mercy & compassion had everlastingly forsaken him. Ionas, thou art deceived.
and the floods and surges were over and about him, Therefore he should think, he is cast from the sighed of God, that is, that the Light of his face, brightness of his countenance, aspect of his mercy & compassion had everlastingly forsaken him. Ionas, thou art deceived.
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& the sense of their presēt & but momētany afflictions, markes of their finall dereliction, and that the favour of God is vtterlie departed from them.
& the sense of their present & but momentany afflictions, marks of their final dereliction, and that the favour of God is utterly departed from them.
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The like for the soule of David, in the lippes of his insolent enimies, vvhen they vpbraided him, where is now thy God? he trusted in God, let God deliver him, if hee will haue him.
The like for the soul of David, in the lips of his insolent enemies, when they upbraided him, where is now thy God? he trusted in God, let God deliver him, if he will have him.
& many a bloudy instrument hath it put into the hands of man to destroy himselfe, (which execution beeing done against the laws of nature, a worse ever ensueth from the iudgmēt fear of God) so for that iniury & indignity which it ostreth to the Lord of heaven, sooner shal he forgiue the apostasie of his reprobate angels, than this dāned sin.
& many a bloody Instrument hath it put into the hands of man to destroy himself, (which execution being done against the laws of nature, a Worse ever ensueth from the judgement Fear of God) so for that injury & indignity which it ostreth to the Lord of heaven, sooner shall he forgive the apostasy of his Reprobate Angels, than this damned since.
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Ierome observeth vpon the Psalmes, that Iudas offended more in despairing of pardon, and hanging himselfe, than in betraying his innocent maister to death.
Jerome observeth upon the Psalms, that Iudas offended more in despairing of pardon, and hanging himself, than in betraying his innocent master to death.
What can ever be done more derogatorie and iniurious to that righteous nature of his, than to change his trueth into a lye, and the lyes of Sathan into trueth,
What can ever be done more derogatory and injurious to that righteous nature of his, than to change his truth into a lie, and the lies of Sathan into truth,
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and to iustifie Sathan more than God? that when as the Lord shall speake on the one side & binde by promise, confirme by oth and seale with the bloud of his onely begotten son, touching his goodnes towardes al true penitent sinners, that although he haue made a wound, he wil heale it,
and to justify Sathan more than God? that when as the Lord shall speak on the one side & bind by promise, confirm by oath and seal with the blood of his only begotten son, touching his Goodness towards all true penitent Sinners, that although he have made a wound, he will heal it,
though broken hee will binde vp, though killed he will giue life, yet he is not beleeved? But when the Devill contrariwise shal suggest for his parte that the iustice of GOD will never bee satisfied, the heynousnesse of our sinnes never pardoned,
though broken he will bind up, though killed he will give life, yet he is not believed? But when the devil contrariwise shall suggest for his part that the Justice of GOD will never be satisfied, the heinousness of our Sins never pardoned,
but to turne falshoode into trueth, darcknesse into light, and GOD for ever to be magnified into the Devill himselfe? Ionas went not so farre as I nowe speake of.
but to turn falsehood into truth, darkness into Light, and GOD for ever to be magnified into the devil himself? Ionas went not so Far as I now speak of.
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Iudas like a carkas vvherein there is no life, falleth downe as the Lacedemonian saide of a dead man, whom hee coulde not set vpright vpon his feete oportet aliquid intus esse, there must bee somevvhat vvithin :
Iudas like a carcase wherein there is no life, falls down as the Lacedaemonian said of a dead man, whom he could not Set upright upon his feet oportet Aliquid intus esse, there must be somewhat within:
Hee hath an eye in his heade, discovering those hidden vvaies vvhich the eye of the eag•e and kite never founde out, to looke to the temple of the LORDE.
He hath an eye in his head, discovering those hidden ways which the eye of the eag•e and kite never found out, to look to the temple of the LORD.
VVhither he ment the temple at Ierusalem, or vvhither his temple in heaven, vvhereof the Psalme speaketh, the LORDE is in his holy pallace, the Lordes throne is in the heavens, I enquire not:
Whither he meant the temple At Ierusalem, or whither his temple in heaven, whereof the Psalm speaks, the LORD is in his holy palace, the lords throne is in the heavens, I inquire not:
When the Iewes saide in the Prophet, perijt spes nostra, our hope is gone, they mighte aswell haue added, perijt salus nostra, our salvation is gone, a man vvithout hope is without his best advocate.
When the Iewes said in the Prophet, Periit spes nostra, our hope is gone, they might aswell have added, Periit salus nostra, our salvation is gone, a man without hope is without his best advocate.
and vnderstanding all to be answerable to his heartes desire, saide, my fellowes in armes, it is not an ende of my life that is nowe come, but a better beginning.
and understanding all to be answerable to his hearts desire, said, my Fellows in arms, it is not an end of my life that is now come, but a better beginning.
But if Ionas had lost his shielde of faith, and his helmet of hope, the principall armour of defence, the one for the head vvherein the braine, the other for the breast vvherein the heart lieth,
But if Ionas had lost his shield of faith, and his helmet of hope, the principal armour of defence, the one for the head wherein the brain, the other for the breast wherein the heart lies,
and not beene vanquished by him, where had his glory, where had his safety beene? But his shield, you heare, is whole, Notwithstanding I will looke towardes thine onely temple.
and not been vanquished by him, where had his glory, where had his safety been? But his shield, you hear, is Whole, Notwithstanding I will look towards thine only temple.
But for ( nisi and veruntamen ) but and notwithstanding, notes as it were of a better sound, our heartes might quake, to see such passions in the Saintes of God.
But for (nisi and Veruntamen) but and notwithstanding, notes as it were of a better found, our hearts might quake, to see such passion in the Saints of God.
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VVherefore shoulde I feare in the evill dayes, when iniquirie shall compasse mee aboute as at mine heeles? vvhen it shall presse and vrge me so closely with the iudgementes of God, that I am alwaies in daunger to be supplanted? nowe vvhat are the pillers of this heavenly security? can riches,
Wherefore should I Fear in the evil days, when inquiry shall compass me about as At mine heals? when it shall press and urge me so closely with the Judgments of God, that I am always in danger to be supplanted? now what Are the pillars of this heavenly security? can riches,
and as many in earth, and never shall it be altered, That at what time soever, a sinner (whatsoever) shall repent him of his wickednes (whatsoever) from the bottome of his hearte, the Lorde will forgive and forget it. O heaven before heaven.
and as many in earth, and never shall it be altered, That At what time soever, a sinner (whatsoever) shall Repent him of his wickedness (whatsoever) from the bottom of his heart, the Lord will forgive and forget it. Oh heaven before heaven.
nor terrour of conscience, nor malice of foes, let them bee men or devilles, let them bee seven in one, a legion in another, all the principalities and powers of darkenesse in the thirde, that shall hinder forgivenesse.
nor terror of conscience, nor malice of foes, let them be men or Devils, let them be seven in one, a legion in Another, all the principalities and Powers of darkness in the Third, that shall hinder forgiveness.
you that are ready to teare and devoure your owne soules with griefe and feare of hearte, beholde the Lambe of GOD that taketh avvy the sinnes of the worlde.
you that Are ready to tear and devour your own Souls with grief and Fear of heart, behold the Lamb of GOD that Takes avvy the Sins of the world.
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and you runne into it againe? Is this his thankes? this the recompence of his labours? this the wages yee give him for bearing the heate and burthen of the day in your persons? this the harvest for the seede hee sowed in teares? this the wine hee shall drinke for treading the wine-presse? in steede of a cuppe of salvation, which you ought to take in your handes,
and you run into it again? Is this his thanks? this the recompense of his labours? this the wages ye give him for bearing the heat and burden of the day in your Persons? this the harvest for the seed he sowed in tears? this the wine he shall drink for treading the winepress? in steed of a cup of salvation, which you ought to take in your hands,
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so you shoulde pledge him in a plesant draught of thanksgiving, will you take a cup of death and desperation, blaspheme his name, evacuate his crosse, treade the bloude of his testament vnder you •eete,
so you should pledge him in a pleasant draught of thanksgiving, will you take a cup of death and desperation, Blaspheme his name, evacuate his cross, tread the blood of his Testament under you •eete,
Let him hope against hope, though the basenesse of his condition, horrour of sinne, weight of tribulation, envy of Sathan, rigour of the lawe, iustice of the vpright iudge, seeme to overthwarte him.
Let him hope against hope, though the baseness of his condition, horror of sin, weight of tribulation, envy of Sathan, rigour of the law, Justice of the upright judge, seem to overthwart him.
THE XXVII. LECTVRE. Chap. 2. ver. 5.6. The waters compassed mee about vnto the soule, &c. Yet hast thou brought vp my life from the pit, O Lord my God.
THE XXVII. LECTURE. Chap. 2. ver. 5.6. The waters compassed me about unto the soul, etc. Yet hast thou brought up my life from the pit, Oh Lord my God.
IN the third and fourth verses before I hādled first the daunger or feare of Ionas, illustrated 1. from the person that cast him into it, 2. from the place with the accessaries thereunto, the depth, the heart, the multitude of seas, 3. from the passions of the sea, which vvere either floudes compassing him about, or waves overwhelming him, & those waves in nature surges, touching the author, Gods surges ;
IN the third and fourth Verses before I handled First the danger or Fear of Ionas, illustrated 1. from the person that cast him into it, 2. from the place with the accessaries thereunto, the depth, the heart, the multitude of Seas, 3. from the passion of the sea, which were either floods compassing him about, or waves overwhelming him, & those waves in nature surges, touching the author, God's surges;
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Now, vnlesse I will leaue my texte, as Ionas left the way to Niniveh which God had apointed him to walke in, I must againe entertaine your eares with the same discourse which before I helde:
Now, unless I will leave my text, as Ionas left the Way to Nineveh which God had appointed him to walk in, I must again entertain your ears with the same discourse which before I held:
For the hearing of these admirable wordes and workes of God is not, or should not be as the drinking of wine, wherin they say, the first draught is of necessity, the second for pleasure, the third for sleepe, & so ever more worse;
For the hearing of these admirable words and works of God is not, or should not be as the drinking of wine, wherein they say, the First draught is of necessity, the second for pleasure, the third for sleep, & so ever more Worse;
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And it may be the sinne of samaria, the sin of this lande and age of ours (perhappes the mother of our atheisme) to commit idolatry with such bookes, that insteed of the writings of Moses and the prophets,
And it may be the sin of samaria, the since of this land and age of ours (perhaps the mother of our atheism) to commit idolatry with such books, that instead of the writings of Moses and the Prophets,
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and Evangelistes, which were wont to lie in our windowes as the principall ornaments, & to sit in the vppermost roumes as the best guests in our houses,
and Evangelists, which were wont to lie in our windows as the principal Ornament, & to fit in the uppermost rooms as the best guests in our houses,
when if the wanton students of our time (for all are studentes, both men and women in this idle learning) would as carefully read and as studiously obserue the eloquent narrations and discourses contained in the Psalmes of David and other sacred bookes, they would finde thē to be such,
when if the wanton Students of our time (for all Are Students, both men and women in this idle learning) would as carefully read and as studiously observe the eloquent narrations and discourses contained in the Psalms of David and other sacred books, they would find them to be such,
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He tolde you of the deepest, and of the midst, and of the number of the seas, with as many perturbations (for ought I know) as the sea is subiect vnto, the confluge of repugnant waters, ebbing & flowing, and breaking of the surges.
He told you of the Deepest, and of the midst, and of the number of the Seas, with as many perturbations (for ought I know) as the sea is Subject unto, the confluge of repugnant waters, ebbing & flowing, and breaking of the surges.
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hee was now in the presentest daunger of his life, there was not an haires breadth betwixte him and death, his soule lay even at the gates of his body ready to passe forth.
he was now in the presentest danger of his life, there was not an hairs breadth betwixt him and death, his soul lay even At the gates of his body ready to pass forth.
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Wee say, where the griefe is, there commonly the finger · It is not an easie matter for those that are pint•ht with griefe indeede, hastily to departe either from the sense or report of it.
we say, where the grief is, there commonly the finger · It is not an easy matter for those that Are pint•ht with grief indeed, hastily to depart either from the sense or report of it.
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and in the person of the people of the Iewes, as if all the afflictions vnder heaven had beene stored vp for that one generation, proclaimed, Ego vir ille sum, I am that man that haue had experience of infirmities ;
and in the person of the people of the Iewes, as if all the afflictions under heaven had been stored up for that one generation, proclaimed, Ego vir Isle sum, I am that man that have had experience of infirmities;
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Howe often did our Saviour, the heade corner stone of the building, tell his disciples before hand of his perils to come at Ierusalem? The emperour Otho thought it a parte of dastardy to speake too much of death:
Howe often did our Saviour, the head corner stone of the building, tell his Disciples before hand of his perils to come At Ierusalem? The emperor Otho Thought it a part of dastardy to speak too much of death:
Luke the ninth, hee biddeth them marke his wordes diligently, and put them into their eares, (for he woulde not they shoulde bee committed to the wast aire, which laye so deepe in his owne heart,) The sonne of man shall bee delivered into the handes of men.
Luke the ninth, he bids them mark his words diligently, and put them into their ears, (for he would not they should be committed to the wast air, which say so deep in his own heart,) The son of man shall be Delivered into the hands of men.
and made them his triumphes, recapitulateth with a breath as many dangers as ever he had endured either at home or abroad, his labours his stripes, his stonings, his deaths, his scourgings, his shipwracks, by land, by sea, by theeves, by false brethren, by his cuntrymen, by strāgers, his hūger, thirst, fasting, cold, nakednes, besides outward things.
and made them his Triumphos, recapitulateth with a breath as many dangers as ever he had endured either At home or abroad, his labours his stripes, his stonings, his death's, his scourgings, his Shipwrecks, by land, by sea, by thieves, by false brothers, by his countrymen, by Strangers, his hunger, thirst, fasting, cold, nakedness, beside outward things.
A wise man in misery is more miserable, than one that is simple, because he knoweth how to amplifie the causes of his sorrow, which the other doth not.
A wise man in misery is more miserable, than one that is simple, Because he Knoweth how to amplify the Causes of his sorrow, which the other does not.
The Stoicke philosophers, of whom we reade, Acts 17. that they disputed with Paul, and called him a sower of wordes, and a setter out of strange Gods (and it shall not be impertinent a vvhile to dispute with them,
The Stoic Philosophers, of whom we read, Acts 17. that they disputed with Paul, and called him a sour of words, and a setter out of strange God's (and it shall not be impertinent a while to dispute with them,
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Tully reciteth some of their paradoxes, that their wiseman, whome they rather supposed than ever coulde finde in nature ▪ (as Xenophon imagined a king, Tully an oratour, Aristotle felicity more perfit than ever that worlde was so happy to attaine vnto,) though he were most deformed, was most and only beautifull, rich though beggerly, a king though the servant of servantes like cursed Canaan:
Tully reciteth Some of their paradoxes, that their Wiseman, whom they rather supposed than ever could find in nature ▪ (as Xenophon imagined a King, Tully an orator, Aristotle felicity more perfect than ever that world was so happy to attain unto,) though he were most deformed, was most and only beautiful, rich though beggarly, a King though the servant of Servants like cursed Canaan:
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that their wise man, was never mooved with pitty, never entreated, never went by gesse or opinion, never was deceived, never repented any thing, never changed his minde, Thence it vvas that Chrysippus, vvho vvas saide to proppe vp the gallerye of the Stoickes, offered that stricte and tetricall division to the vvorlde, Aut mentem aut restim comparandam, either to get them mindes (constant and vnmoueable) or to hang themselues.
that their wise man, was never moved with pity, never entreated, never went by guess or opinion, never was deceived, never repented any thing, never changed his mind, Thence it was that Chrysippus, who was said to prop up the gallery of the Stoics, offered that strict and tetrical division to the world, Or mentem Or restim comparandam, either to get them minds (constant and Unmovable) or to hang themselves.
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Nowe all other men that vvere not in the compasse of this their phantasticall and Platonicall notion of vvisedome, they condemned for fooles, frantickes, exiles, fugitiues and the like.
Now all other men that were not in the compass of this their fantastical and Platonical notion of Wisdom, they condemned for Fools, frantics, exiles, fugitives and the like.
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and that sorrovve, painefulnesse, and griefe, were neither good nor evill, but indifferent at least. And surely I must needes say, they were very prodigall of thei• liues;
and that sorrow, painfulness, and grief, were neither good nor evil, but indifferent At least. And surely I must needs say, they were very prodigal of thei• lives;
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When they were vpō the racke, they would cry, O quám suave, O what pleasure is there in racking ? Aulus Cellius writeth of a fenser at the games of Cesar, that when his woundes were l•nced by the Surgions, he vsed to laugh at it.
When they were upon the rack, they would cry, Oh quám suave, Oh what pleasure is there in racking? Aulus Cellius Writeth of a fencer At the games of Cesar, that when his wounds were l•nced by the Surgeons, he used to laugh At it.
Is it not more for a man to lay violent handes vpon himselfe, than to indure it at the handes of another? yet that the devill hath thus farre prevailed with many, wee knowe by frequent experience. He addeth.
Is it not more for a man to lay violent hands upon himself, than to endure it At the hands of Another? yet that the Devil hath thus Far prevailed with many, we know by frequent experience. He adds.
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One that was present, replied, Why groneth he against his will, if paine have no compulsion in it? Taurus aunswered, that the Stoicke was best able to defend himselfe;
One that was present, replied, Why groans he against his will, if pain have no compulsion in it? Taurus answered, that the Stoic was best able to defend himself;
and lastlye that fortitude vvas not a monster to strive against nature, and to delight in stupiditie and immanitie, but a knowledge and skill to discerne what was meete to bee suffered, what not.
and Lastly that fortitude was not a monster to strive against nature, and to delight in stupidity and immanity, but a knowledge and skill to discern what was meet to be suffered, what not.
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But that they come vnto his soule, the meaning is, that his spirite, whereof the quickeninge and life of his bodye consisted, vvas at hande to departe from him,
But that they come unto his soul, the meaning is, that his Spirit, whereof the quickening and life of his body consisted, was At hand to depart from him,
But to bee closed about with a bottomelesse water, maketh a bottomelesse griefe whereof there is no end. 3. the weedes were wrapt about his heade, the sedge, the flagges, the bul-rushes,
But to be closed about with a bottomless water, makes a bottomless grief whereof there is no end. 3. the weeds were wrapped about his head, the sedge, the flags, the Bulrushes,
and other the like trashe, the very skorne and contempt of the sea, daungerous impedimentes, to those that by swimming put themselves vpon the mercy of the mercilesse waters, they were not now fluent and loose, but tied and entangled, not about the armes or the legges alone,
and other the like trash, the very scorn and contempt of the sea, dangerous impediments, to those that by swimming put themselves upon the mercy of the merciless waters, they were not now fluent and lose, but tied and entangled, not about the arms or the legs alone,
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but about the head of Ionas, the principall spire of his body, the highest tower and as it were capitolle to the city, the leader and captaine to all his other partes.
but about the head of Ionas, the principal spire of his body, the highest tower and as it were capitolle to the City, the leader and captain to all his other parts.
but this was the mind of Ionas to omit no word, not so much as of the excrementes and superfluities of the sea, whereby his inextricable perill might be described.
but this was the mind of Ionas to omit no word, not so much as of the excrements and superfluities of the sea, whereby his inextricable peril might be described.
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But Ionas was descended, which is the state of the dead, according to the phrase of the scripture, Descendam lugens &c. I shall goe downe sorrowing to my grave.
But Ionas was descended, which is the state of the dead, according to the phrase of the scripture, Descendam lugens etc. I shall go down sorrowing to my grave.
Neither vvas hee descended into the sides, or some shallowe cave and vawte of the mountaines ▪ but as if hee were numbred with those forlorne soules, who call vpon whole mountaines, fall on vs,
Neither was he descended into the sides, or Some shallow cave and vault of the Mountains ▪ but as if he were numbered with those forlorn Souls, who call upon Whole Mountains, fallen on us,
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and vpon whole hils, cover vs, so vvas he descended ad radices & praecisa montium, to the rootes and cragges of them, lodged in so lowe a cabbin, that all those heapes and svvellinges of the earth lay vpon him. 2. The earth with her barres was about him for ever.
and upon Whole hills, cover us, so was he descended ad radices & praecisa montium, to the roots and crags of them, lodged in so low a cabin, that all those heaps and swellings of the earth lay upon him. 2. The earth with her bars was about him for ever.
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So then the barres of the earth, that is, the strongest muniments and fenses it hath, are the promontories and rockes, which God hath placed in the frontiers to withstand the force of the waters.
So then the bars of the earth, that is, the Strongest muniments and fenses it hath, Are the promontories and Rocks, which God hath placed in the frontiers to withstand the force of the waters.
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These are the barres and gates in Iob, which God hath apointed to the sea, saying vnto it, Hitherto shalt thou passe, heere will I stay thy prowde waues, ;
These Are the bars and gates in Job, which God hath appointed to the sea, saying unto it, Hitherto shalt thou pass, Here will I stay thy proved waves,;
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I tolde you before, that the nature of the sea, wherein Ionas travailed, besides the over-naturall working of God, did adde much more trouble vnto him,
I told you before, that the nature of the sea, wherein Ionas travailed, beside the over-natural working of God, did add much more trouble unto him,
Thus was hee often encumbred with straightes, and never had cause to complaine of overmuch liberty, where he was most favoured, till he came to the dry grounde.
Thus was he often encumbered with straights, and never had cause to complain of overmuch liberty, where he was most favoured, till he Come to the dry ground.
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For what meaneth, in seculum, for ever, but that he was cast away from the saving health & helpe of the Lord, without all hope of redemption? Did hee not know, that although his life were taken from him for a time, it shoulde bee restored vnto him at the resurrection of iust men? vvhat then, if the waters were come vp ev•n vnto his soule ? Or coulde hee perswade himselfe that any depth of vvaters coulde over-reach the iudgementes and counsailes of the Lorde in preserving his Saintes? Are not they also abyssus magna, as greate and a greater deepe than ever sea had? what then, if the depth closed him about ? did hee not know that weedes shoulde rotte and fall away from his head,
For what means, in seculum, for ever, but that he was cast away from the Saving health & help of the Lord, without all hope of redemption? Did he not know, that although his life were taken from him for a time, it should be restored unto him At the resurrection of just men? what then, if the waters were come up ev•n unto his soul? Or could he persuade himself that any depth of waters could overreach the Judgments and Counsels of the Lord in preserving his Saints? are not they also abyssus Magna, as great and a greater deep than ever sea had? what then, if the depth closed him about? did he not know that weeds should rotten and fallen away from his head,
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though the weedes were bound about his head ? vvas hee to learne, that the Lorde shoulde one day say to all the prisoners of hope, (though Ossa and Pindus, the graves of those Gyants had buried their bodies,) stande vp and shew your selves, and that the gates of hell, much lesse the barres of the earth are not of force to resist his ordinances? what thē,
though the weeds were bound about his head? was he to Learn, that the Lord should one day say to all the Prisoners of hope, (though Ossa and Pindus, the graves of those Giants had buried their bodies,) stand up and show your selves, and that the gates of hell, much less the bars of the earth Are not of force to resist his ordinances? what them,
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though hee were descended to the bottomes of the mountaines? &c. What if his heade and heart also, body and soule, the vvhole composition and frame of Ionas, had susteined a dissolution temporall, vvhich the lawe of mortalitye,
though he were descended to the bottoms of the Mountains? etc. What if his head and heart also, body and soul, the Whole composition and frame of Ionas, had sustained a dissolution temporal, which the law of mortality,
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when both the substance and beauty of all these shalbe renewed againe? Then againe, I say, what needeth in seculum ? so deepe a suspition of the goodnesse of the Lord,
when both the substance and beauty of all these shall renewed again? Then again, I say, what needs in seculum? so deep a suspicion of the Goodness of the Lord,
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But whereas the nature of desperation is this, obligatur consuetudine, obseratur ingratitudine, impenitudine obfirmatur; custome bindeth, ingratitude locketh, impenitency barreth it vp ;
But whereas the nature of desperation is this, obligatur Consuetudine, obseratur ingratitudine, impenitudine obfirmatur; custom binds, ingratitude locketh, impenitency barreth it up;
and though they giue over the field to the enimy, and seeme to fly away, yet they flye to returne and to fight with more courage and vpon better advantage.
and though they give over the field to the enemy, and seem to fly away, yet they fly to return and to fight with more courage and upon better advantage.
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For as it is not good on the one side to haue too bold & head strong an hope, that howsoever we liue, whither swearing or fearing an oth, we shal be saved ( eáspe freti, sperando pereunt;
For as it is not good on the one side to have too bold & head strong an hope, that howsoever we live, whither swearing or fearing an oath, we shall be saved (eáspe freti, Sperando pereunt;
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they that so hope, perish by so hoping, it is the hope of the hypocrite, & shall come to naught, it is as the house of a spider that shal soone be overturned:) so on the other it is not safe to haue our iealous god alwaies in iealousie,
they that so hope, perish by so hoping, it is the hope of the hypocrite, & shall come to nought, it is as the house of a spider that shall soon be overturned:) so on the other it is not safe to have our jealous god always in jealousy,
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For when he went fiirst frō the face of the Lord, and refused a plaine iniunction, what was it els but presumption in him? Now to distrust of the mercies of God,
For when he went fiirst from the face of the Lord, and refused a plain injunction, what was it Else but presumption in him? Now to distrust of the Mercies of God,
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as in the former verses, after his deadly downe-fall (one would haue thought) when his iudgmēt came from his owne mouth, I said I am cast out, &c. he arose againe & set vp a stādart of cōfort to al the distressed of the world, yet will I looke againe towardes thy holy temple ;
as in the former Verses, After his deadly downfall (one would have Thought) when his judgement Come from his own Mouth, I said I am cast out, etc. he arose again & Set up a Standard of Comfort to all the distressed of the world, yet will I look again towards thy holy temple;
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and it is a question whether his faith be quicke or dead, there commeth an other veruntamen like a showre of the later raine in the drought of summer, to water his fainting spirite,, yet hast thou brought vp my life from the pitte, O LORDE my GOD. The readings are diverse.
and it is a question whither his faith be quick or dead, there comes an other Veruntamen like a shower of the later rain in the drought of summer, to water his fainting Spirit,, yet hast thou brought up my life from the pit, Oh LORD my GOD. The readings Are diverse.
The Hebrewes s•y, thou hast brought vp my life, or caused it to ascende. The septu•ginte, my life hath ascended. Ierome, Thou shalt lifte vp. Some say from the pitte, some the graue, some from death, some from corruption. There is no oddes.
The Hebrews s•y, thou hast brought up my life, or caused it to ascend. The septu•ginte, my life hath ascended. Jerome, Thou shalt lift up. some say from the pit, Some the graven, Some from death, Some from corruption. There is no odds.
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For whither of the two times bee put, the matter is not great, Thou hast or thou shalt. For the nature of hope is this, futura facta dicit; Thinges that are to come, it pronounceth of as al•eadie accomplished.
For whither of the two times be put, the matter is not great, Thou hast or thou shalt. For the nature of hope is this, futura facta dicit; Things that Are to come, it pronounceth of as al•eadie accomplished.
The woman in the 2. of Esdras having lost her sonne (be it a figure or otherwise, it is true in both) ariseth in the night season, goeth into the field, decreeth with her selfe neither to eate nor drinke,
The woman in the 2. of Ezra having lost her son (be it a figure or otherwise, it is true in both) arises in the night season, Goes into the field, decreeth with her self neither to eat nor drink,
Esdras councelleth her, foolish woman, doe not so, returne into the city, goe to thine husband &c. shee answereth, I will not, I will not goe into the citye, but here will I die. You heare how nature speaketh.
Ezra councelleth her, foolish woman, do not so, return into the City, go to thine husband etc. she Answers, I will not, I will not go into the City, but Here will I die. You hear how nature speaks.
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It is the Lord his God, whose name is tempered according to the riddle of Sampson, both of strong and sweete, who is for••ter suavis & suaviter fortis, strong in sweetenes, and sweete in strength;
It is the Lord his God, whose name is tempered according to the riddle of Sampson, both of strong and sweet, who is for••ter Suavis & Suaviter fortis, strong in sweetness, and sweet in strength;
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It is the Lord his God, to whom he repaireth by particular applicatiō & with the disciple of Christ leaneth as it were in his maisters bosome, that delivered his life from the pit, & his soule from fainting.
It is the Lord his God, to whom he repaireth by particular application & with the disciple of christ leaneth as it were in his masters bosom, that Delivered his life from the pit, & his soul from fainting.
Before he lay in the depthes, & was descēded to the ends of the moūtaines &c. All that is aunswered in one worde, eduxisti, thou hast brought me vp from the pit wherein I was buried.
Before he lay in the depths, & was descended to the ends of the Mountains etc. All that is answered in one word, eduxisti, thou hast brought me up from the pit wherein I was buried.
What shall we then say? the sea hath no mercy, the weedes no mercy, the earth with her promontaries and bars no mercy, the whale no mercy, the Lord alone hath mercy.
What shall we then say? the sea hath no mercy, the weeds no mercy, the earth with her promontaries and bars no mercy, the whale no mercy, the Lord alone hath mercy.
When your heart in thinking, or tongue in speaking hath gone too far, correct your selues with this wholesome and timely veruntamen, yet notwithstanding, I will go to the Lorde my God, and trust in his name.
When your heart in thinking, or tongue in speaking hath gone too Far, correct your selves with this wholesome and timely Veruntamen, yet notwithstanding, I will go to the Lord my God, and trust in his name.
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why should I fret and consume my self with impatience? If he shoulde kill me, would I not trust in him? so far is it of, that I despaire of the mercies of God, that my life shall sooner leaue me,
why should I fret and consume my self with impatience? If he should kill me, would I not trust in him? so Far is it of, that I despair of the Mercies of God, that my life shall sooner leave me,
& his long expected uisitation, yet he shal• stand the last day vpon the earth, himselfe α and ω, the first and the last of all the creatures of God, to recapitulate former times,
& his long expected Visitation, yet he shal• stand the last day upon the earth, himself α and ω, the First and the last of all the creatures of God, to recapitulate former times,
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What needed writings in a booke & graving in lead or stone, but that he was carefull of posterity, that the scripture & sculpture of his owne conscience ' might be a monument in time to come for other afflicted soules? The counsaile which David giveth his troubled soule, again & again repeated,
What needed writings in a book & graving in led or stone, but that he was careful of posterity, that the scripture & sculpture of his own conscience ' might be a monument in time to come for other afflicted Souls? The counsel which David gives his troubled soul, again & again repeated,
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O my soule, why art thou cast downe, and why art thou disquieted within me? I wil not forget to note vnto you, that one of the greatest temptations hee then felt,
Oh my soul, why art thou cast down, and why art thou disquieted within me? I will not forget to note unto you, that one of the greatest temptations he then felt,
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and that which fed him with his teares day and night, in steede of meate, was the daily vpbraiding of his persecutours, where is now thy God ? If they could have battered the fortresse of his hope, they had vtterly spoiled him.
and that which fed him with his tears day and night, in steed of meat, was the daily upbraiding of his persecutors, where is now thy God? If they could have battered the fortress of his hope, they had utterly spoiled him.
never abasheth nor shameth the man that ioyneth her vnto him: the sweetest and plesantest companion that ever travailed with the soiourners vpon earth.
never abasheth nor shameth the man that Joineth her unto him: the Sweetest and plesantest Companion that ever travailed with the sojourners upon earth.
and count them happier then both, that have never bene, she saith, be of good cheere, we shall yet give him thanks, and there is time and matter enough wherin to shew his goodnes.
and count them Happier then both, that have never be, she Says, be of good cheer, we shall yet give him thanks, and there is time and matter enough wherein to show his Goodness.
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and see not the light of heaven, still shee biddeth them be bold, for they that sleepe in the dust, shall arise and sing, the dew of their dry bones shalbe as fresh as the dew of the hearbes,
and see not the Light of heaven, still she bids them be bold, for they that sleep in the dust, shall arise and sing, the due of their dry bones shall as fresh as the due of the herbs,
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for I shall see the day, when the Lord shall know mee by my name againe, righten my wronges, finish my sorrowes, wipe the teares from my cheekes, treade downe my enimies, fulfill mee with the oile of ioy,
for I shall see the day, when the Lord shall know me by my name again, righten my wrongs, finish my sorrows, wipe the tears from my cheeks, tread down my enemies, fulfil me with the oil of joy,
or any the like accessible place, but vvithin her barres. Notwithstanding, the head of the serpent, vvith all his subtile devises against the life of the prophet, is bruised at the heele of the speech, where one little particle of hope, wipeth out all the former discomfortes:
or any the like accessible place, but within her bars. Notwithstanding, the head of the serpent, with all his subtle devises against the life of the Prophet, is Bruised At the heel of the speech, where one little particle of hope, wipeth out all the former discomforts:
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Yet haste thou brought vp, &c. Once againe, as heeretofore I dissembled not with you, I must enter into the selfe-same matter of discourse and explication.
Yet haste thou brought up, etc. Once again, as heretofore I dissembled not with you, I must enter into the selfsame matter of discourse and explication.
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The soule of Ionas may fainte vvithin him (as my texte telleth vs) the sunne and moone may faile in their motions, day & night may faile in their courses, the earth may faile and totter vpon her proppes, the sea and rivers may faile and be emptied of their waters,
The soul of Ionas may faint within him (as my text Telleth us) the sun and moon may fail in their motions, day & night may fail in their courses, the earth may fail and totter upon her props, the sea and Rivers may fail and be emptied of their waters,
but the worde of the Lorde shall never faile neither in trueth, nor in the riches and plentye thereof, to minister an everlasting argument to him that dispenseth it.
but the word of the Lord shall never fail neither in truth, nor in the riches and plenty thereof, to minister an everlasting argument to him that dispenseth it.
It was well saide by Chrysostome, that in a thousande talentes of worldely wordes, a man shall hardly finde an hundreth pence of spirituall and heavenly wisedome, scarsely tenne halfepence.
It was well said by Chrysostom, that in a thousande Talents of worldly words, a man shall hardly find an Hundredth pence of spiritual and heavenly Wisdom, scarcely tenne halfpence.
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The Apostles exhortation to the Colossians is, that the worde of the Lorde shoulde dvvell plentifullie amonge them. Surely the woorde of GOD, in one of the deepest and vvaightiest pointes of knowledge•, touching our hope,
The Apostles exhortation to the colossians is, that the word of the Lord should dwell plentifully among them. Surely the word of GOD, in one of the Deepest and Weightiest points of knowledge•, touching our hope,
Or if it hath gotten entraunce and admission, it was perforce, as those that let downe the sicke man by the tyles of the house, the dores being pestered and thronged with multitude that they coulde not haue entrance otherwise;
Or if it hath got Entrance and admission, it was perforce, as those that let down the sick man by the tiles of the house, the doors being pestered and thronged with multitude that they could not have Entrance otherwise;
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it may bee the gates of your heartes beeing stopped vvith multitudes of popular and worldely affaires, it tooke some little fastening against your willes.
it may be the gates of your hearts being stopped with Multitudes of popular and worldly affairs, it took Some little fastening against your wills.
and vvith discontentment, but in such plentifull manner as the Apostle spake of, to enioye her full libertye, all other in-mates and associates put aparte, all distrustfull cogitations either from the wiles of Sathan,
and with discontentment, but in such plentiful manner as the Apostle spoke of, to enjoy her full liberty, all other inmates and associates put apart, all distrustful cogitations either from the wiles of Sathan,
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or vveakenesse of our flesh remooved, the providence of GOD hath so ordered it, that after twise navigation, as the proverbe is, there shoulde bee a thirde iteration of the same doctrine, that your heartes for ever might be established.
or weakness of our Flesh removed, the providence of GOD hath so ordered it, that After twice navigation, as the proverb is, there should be a Third iteration of the same Doctrine, that your hearts for ever might be established.
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VVhen the angell of Sathan was sent to buffet Paule, least his visions shoulde lifte him vp too high, hee besought the Lorde thrise, that it mighte departe ;
When the angel of Sathan was sent to buffet Paul, lest his visions should lift him up too high, he besought the Lord thrice, that it might depart;
the thirde, they shoulde sowe and reape, and plante vine-yardes, &c. So for the first and seconde time, that we heare the doctrine of salvation, wee heare vvithout profit, we breed no cogitations within vs but such as growe of themselues, naturall, worldlye, corrupte,
the Third, they should sow and reap, and plant vineyards, etc. So for the First and seconde time, that we hear the Doctrine of salvation, we hear without profit, we breed no cogitations within us but such as grow of themselves, natural, worldly, corrupt,
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and as Paule disputed at Thessalonica three sabbath dayes of the passion and resurrection of Christ, so I three sabbath dayes amongst you of our hope in Christ.
and as Paul disputed At Thessalonica three Sabbath days of the passion and resurrection of christ, so I three Sabbath days among you of our hope in christ.
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though they never shoulde forsake vs. And can the doctrine of saith and affiaunce in the mercies of God, the light of our dimme eies, the staffe of our infirmities, our soules restoratiue when it lyeth sicke to death,
though they never should forsake us And can the Doctrine of Says and affiance in the Mercies of God, the Light of our dim eyes, the staff of our infirmities, our Souls restorative when it lies sick to death,
and as Chrysostome well compared it, a chaine let downe from heaven which hee that taketh holde on, is presentely pulled vppe from the hande of destruction,
and as Chrysostom well compared it, a chain let down from heaven which he that Takes hold on, is presently pulled up from the hand of destruction,
I make no question, but as vvhen Paule had preached at Antioche in the synagogue of the Iewes one day, the gentiles besought him that hee woulde preach the same vvordes to them againe the nexte sabbath ;
I make no question, but as when Paul had preached At Antioch in the synagogue of the Iewes one day, the Gentiles besought him that he would preach the same words to them again the Next Sabbath;
so though it were the last worke that I did amongst you, to cut the throate of desperation, which hath cut the throate of many a wretched man and woman, to set the piller of hope vnder all fainting and declining consciences,
so though it were the last work that I did among you, to Cut the throat of desperation, which hath Cut the throat of many a wretched man and woman, to Set the pillar of hope under all fainting and declining Consciences,
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For whatsoever you haue hearde, of the bo•tome of the sea, floudes, and surges, vvith all those other disturbances already reckoned vp, they are now concluded in a little roume, My soule fainted. The partes the same vvhich I haue observed before:
For whatsoever you have heard, of the bo•tome of the sea, floods, and surges, with all those other disturbances already reckoned up, they Are now concluded in a little room, My soul fainted. The parts the same which I have observed before:
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Concerning his feare, wee haue to consider, first, what person or part he notifieth to haue beene assaulted, his soule. Secondly, the plight or perturbation of his soule, it fainted. Thirdly, the application of the place, within himselfe. The daunger is much augmented, from that which before it was.
Concerning his Fear, we have to Consider, First, what person or part he notifieth to have been assaulted, his soul. Secondly, the plighted or perturbation of his soul, it fainted. Thirdly, the application of the place, within himself. The danger is much augmented, from that which before it was.
heere, they had fought against him so long, that his soule plainely fainted. Then, the perill but imminent and hard at hand: heere, it had taken handfast.
Here, they had fought against him so long, that his soul plainly fainted. Then, the peril but imminent and hard At hand: Here, it had taken handfast.
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As when he pronounced against himselfe, I am cast away out of thy sighte, it mighte bee no more in effecte than vvhat Ezechiell spake, I saide, I shall not see the LORDE,
As when he pronounced against himself, I am cast away out of thy sight, it might be no more in Effect than what Ezekiel spoke, I said, I shall not see the LORD,
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But heere hee confesseth in open tearmes, that his very soule, that invvarde, immortall, heavenly substaunce, vvhich when the bodye fainteth, is sometimes most in health,
But Here he Confesses in open terms, that his very soul, that inward, immortal, heavenly substance, which when the body fainteth, is sometime most in health,
For when shee quickneth the bodie, shee is called the soule; when shee hath appetite or desire to any thing, the vvill; for knowledge, the minde; for recordation, memory; for iudging and discerning, reason;
For when she Quickeneth the body, she is called the soul; when she hath appetite or desire to any thing, the will; for knowledge, the mind; for recordation, memory; for judging and discerning, reason;
for giving breath, spirite; lastly for apprehending or perceiving outwardly, sense : so as the fainting of the soule is the decay of all these faculties.
for giving breath, Spirit; lastly for apprehending or perceiving outwardly, sense: so as the fainting of the soul is the decay of all these faculties.
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howe greate is the death? if the soule fainte, howe greate the defections? The infirmities and disablementes of his bodye, I knowe, vvere very great, in the whole service and ministery thereof.
how great is the death? if the soul faint, how great the defections? The infirmities and disablementes of his body, I know, were very great, in the Whole service and Ministry thereof.
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For what vse had he either of his hands, to helpe himselfe withall, more than Ieroboam had when his hande was withered? or of his eies, to beholde the light of heaven, more than if the eagles of the valley had pickt them out? or of his eares, to heare any sentence of comforte, more than if they had never beene planted? The grinders within his head, what did they for him,
For what use had he either of his hands, to help himself withal, more than Jeroboam had when his hand was withered? or of his eyes, to behold the Light of heaven, more than if the Eagles of the valley had picked them out? or of his ears, to hear any sentence of Comfort, more than if they had never been planted? The grinders within his head, what did they for him,
vnlesse they ground and whetted themselues? His tongue what tasted it, excepte his owne spittle? He might truly say with the prophet Esay, that from the crowne of the heade to the sole of his foote, there was no parte that did the duties of it.
unless they ground and whetted themselves? His tongue what tasted it, except his own spittle? He might truly say with the Prophet Isaiah, that from the crown of the head to the sole of his foot, there was no part that did the duties of it.
In the greatest distemperatures and disorders of the body, vvhen the bones are smitten asunder, and the loynes filled vvith a sore disease, when the woundes are putrified and stinke, the marrow and moysture quite dryed vp,
In the greatest distemperatures and disorders of the body, when the bones Are smitten asunder, and the loins filled with a soar disease, when the wounds Are Putrified and stink, the marrow and moisture quite dried up,
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But if the soule bee sicke, can the body have any comforte? Maie vvee not then inferre vvith him in the comedie, My hearte is sicke, my raines sicke, my splene sicke, my liver sicke, and all my other partes are out of frame? Out of this comparison betweene the body and soule, let mee make my perswasion vnto you.
But if the soul be sick, can the body have any Comfort? May vvee not then infer with him in the comedy, My heart is sick, my reins sick, my spleen sick, my liver sick, and all my other parts Are out of frame? Out of this comparison between the body and soul, let me make my persuasion unto you.
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He that had seene the body of righteous Iob, vlcerated, botched, and blained, sitting vpon the dunghill, woulde he not haue thought that a dunghill had sitten vpon a dunghill? But hee that keepeth his soule, hee keepeth a good castell indeede, borne to eternity, hee keepeth a heaven in comparison, the sunne and moone,
He that had seen the body of righteous Job, ulcerated, botched, and blained, sitting upon the dunghill, would he not have Thought that a dunghill had sitten upon a dunghill? But he that Keepeth his soul, he Keepeth a good castle indeed, born to eternity, he Keepeth a heaven in comparison, the sun and moon,
and by the behaviour of his owne person amongst vs, who though he suffered his body to bee tried with all kindes of ignominious and accursed vexations, with spittings, whippings, buffetings,
and by the behaviour of his own person among us, who though he suffered his body to be tried with all Kinds of ignominious and accursed vexations, with spittings, whippings, buffetings,
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the vnworthiest member we haue, is de•fied and made our God, (a sinne beyonde the sinne of the Pagans, shamefull and beastly idolatry) they made them Gods of silver and golde and marble, wee of our bellies;
the Unworthiest member we have, is de•fied and made our God, (a sin beyond the sin of the Pagans, shameful and beastly idolatry) they made them God's of silver and gold and Marble, we of our bellies;
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what is done with the soule, the meane time? behold shee is pined and famished, the breade of life is not bought nor sought for to strengthen her withall, shee is kept from the gospell of peace and from the body and bloud, (that inconsumptible meate ) of her holy redeemer.
what is done with the soul, the mean time? behold she is pined and famished, the bread of life is not bought nor sought for to strengthen her withal, she is kept from the gospel of peace and from the body and blood, (that inconsumptible meat) of her holy redeemer.
Their price hath beene once paide, vvhich if the riches of Salomon, treasures of Ezechias, all the silver and golde within the globe of the earth coulde haue satisfied God would willingly haue spared his owne bloude. Let them not looke for more Christs, or more passions;
Their price hath been once paid, which if the riches of Solomon, treasures of Hezekiah, all the silver and gold within the Globe of the earth could have satisfied God would willingly have spared his own blood. Let them not look for more Christ, or more passion;
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VVhen my soule fainted. In the second circumstance of the first branch, wherein is noted the affection of his soule, I will rather marke the efficacie of the worde heere brought, than make discourse vpon it.
When my soul fainted. In the second circumstance of the First branch, wherein is noted the affection of his soul, I will rather mark the efficacy of the word Here brought, than make discourse upon it.
The wordes that the holy ghost vseth, are not vaine vvordes, such as are vsed by men to deceiue with, the examination & search wherof yeeldeth no profit;
The words that the holy ghost uses, Are not vain words, such as Are used by men to deceive with, the examination & search whereof yields no profit;
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or that it was pinched and pressed within a narrowe place, that all those former impedimentes, promontories and barres of the earth, did not imprison him so close as his owne feare:
or that it was pinched and pressed within a narrow place, that all those former impediments, promontories and bars of the earth, did not imprison him so close as his own Fear:
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or a neare companion, to that vnnaturall and vngratious sinne, which wee haue often alreadye smitten at with the sworde of Gods spirite, accursed desperation? Howe is the golde become drosse? howe is the soule of man turned into a carkeise? The chaunge is marvailous.
or a near Companion, to that unnatural and ungracious sin, which we have often already smitten At with the sword of God's Spirit, accursed desperation? Howe is the gold become dross? how is the soul of man turned into a Carkeise? The change is marvelous.
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That that was given, to giue liberty, explication, motion, agilitie, and arte to every parte of the bodye, is nowe the greatest burthen that the body hath.
That that was given, to give liberty, explication, motion, agility, and art to every part of the body, is now the greatest burden that the body hath.
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vvhich is the same in substance, that Augustine had before delivered in his nineteenth treatise vpon Saint Iohn, it quickneth, and it selfe is quickened.
which is the same in substance, that Augustine had before Delivered in his nineteenth treatise upon Saint John, it Quickeneth, and it self is quickened.
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Shee forgetteth her maker and preserver, and hee likevvise striketh her vvith amazement and confusion in all her powers, that shee lyeth as it vvere in a traunce,
Shee forgetteth her maker and preserver, and he likewise striketh her with amazement and confusion in all her Powers, that she lies as it were in a trance,
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Nowe therefore, if the floudes and waues of the sea, wherewith hee was embraced on every side, had beene as kinde vnto him as ever were his mothers armes,
Now Therefore, if the floods and waves of the sea, wherewith he was embraced on every side, had been as kind unto him as ever were his mother's arms,
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and those ragged endes of the mountaines, like pillowes of downe vnder his bones, if the promontories and barres of the earth had vnbarred themselues vnto him of their owne accorde,
and those ragged ends of the Mountains, like pillows of down under his bones, if the promontories and bars of the earth had unbarred themselves unto him of their own accord,
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like those dores of the prison in the Actes, to let him out, yet if the soule within him did remaine thus fettered and gived with the chaines of her owne confusion,
like those doors of the prison in the Acts, to let him out, yet if the soul within him did remain thus fettered and gived with the chains of her own confusion,
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Aske not the malice of the sea, the malice of the lande, the malice of hell against him, vvhom the vntovvardenesse and distruste of his ovvne soule hath beaten downe.
Ask not the malice of the sea, the malice of the land, the malice of hell against him, whom the vntovvardenesse and distrust of his own soul hath beaten down.
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The thirde circumstaunce maketh mention of the subiect or place vvherein his soule fainted, that you may knovve, there is no power in man to vndoe such implicite cordes,
The Third circumstance makes mention of the Subject or place wherein his soul fainted, that you may know, there is no power in man to undo such implicit cords,
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and re-deliver it to her former abilities, teach her to vnderstande arighte, prudentlie to deliberate, assuredly to hope? who reconcile a man fallen out with himselfe,
and redeliver it to her former abilities, teach her to understand aright, prudently to deliberate, assuredly to hope? who reconcile a man fallen out with himself,
VVhen the earth was vvithout forme, and voide, and darkenesse vpon the deepe, and neither heaven nor earth, lande nor water, day nor night distinguished, who fashioned the partes of that vnshapen Chaos, separated light from darkenesse,
When the earth was without Form, and void, and darkness upon the deep, and neither heaven nor earth, land nor water, day nor night distinguished, who fashioned the parts of that unshapen Chaos, separated Light from darkness,
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and brought the creature into a comely proportion, but even the same LORDE who finding this wastnesse and informity in the soule of Ionas, made it perfit againe? It is evident in the nexte wordes. For marke the connexion.
and brought the creature into a comely proportion, but even the same LORD who finding this wastness and informity in the soul of Ionas, made it perfect again? It is evident in the Next words. For mark the connexion.
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and was it in maner no soule vnto him, (as it fareth with some who seeme for a space to bee deade and their spirites to haue forsaken them) was all the strength thereof consumed, stifled, choked, given over within him,
and was it in manner no soul unto him, (as it fareth with Some who seem for a Molle to be dead and their spirits to have forsaken them) was all the strength thereof consumed, stifled, choked, given over within him,
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and had hee a memorie lefte, the cofferer and treasurer of the soule, to remember the Lorde with? how came this gift of memory to a soule so taken and possest, that as Orbilius a Grammarian in Rome forgot not onely the letters of the booke but his owne name,
and had he a memory left, the cofferer and treasurer of the soul, to Remember the Lord with? how Come this gift of memory to a soul so taken and possessed, that as Orbilius a Grammarian in Rome forgotten not only the letters of the book but his own name,
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Bernarde vpon the wordes of the Canticles (I sought him in the night season.) Every soule amongst you, saith he, that se•keth the Lorde, that it turne not a great blessing into a greate mischiefe, let her knovve that shee is prevented by the Lorde,
Bernard upon the words of the Canticles (I sought him in the night season.) Every soul among you, Says he, that se•keth the Lord, that it turn not a great blessing into a great mischief, let her know that she is prevented by the Lord,
Wee can promise no more, in this heavenlesse race and exercise of Christianity, than the Prophet doeth in the Psalme, I will runne the waies of thy commaundementes,
we can promise no more, in this heavenless raze and exercise of Christianity, than the Prophet doth in the Psalm, I will run the ways of thy Commandments,
before God hath enlarged it? or canst thou runne the way without the way, which is Iesus Christ? a vvay that thou canst not see, till thine eies bee opened and illightened? or wilt thou runne the way of Gods commaundements, when thou canst not discerne the commaundementes of God from the motions and fansies of thine owne minde? not so.
before God hath enlarged it? or Canst thou run the Way without the Way, which is Iesus christ? a Way that thou Canst not see, till thine eyes be opened and enlightened? or wilt thou run the Way of God's Commandments, when thou Canst not discern the Commandments of God from the motions and fancies of thine own mind? not so.
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But whence came that former praier, that made way for the later? Fulgentius in an epistle to Theodorus a senatour, laying a sure foundation and axiome to the rest of his speech, would haue all that we doe,
But whence Come that former prayer, that made Way for the later? Fulgentius in an epistle to Theodorus a senator, laying a sure Foundation and axiom to the rest of his speech, would have all that we do,
For first it beginneth to bee powred into vs, that it may afterwardes beginne to be begged by vs. As vnlesse the light of the aire first goe into our eies, our eies though made to see, yet see nothing.
For First it begins to be poured into us, that it may afterwards begin to be begged by us As unless the Light of the air First go into our eyes, our eyes though made to see, yet see nothing.
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and what wil is there, if God worke it not? Lastly, hee counselleth all men diligently to converse in the scriptures, vvherein they shall finde the grace of God, both preventing them in such sort, that when they are downe they may rise vp,
and what will is there, if God work it not? Lastly, he counselleth all men diligently to converse in the Scriptures, wherein they shall find the grace of God, both preventing them in such sort, that when they Are down they may rise up,
And as he accounteth it a detestable pride of the hart of man, to do that which God in man condemneth (he meaneth sinning;) so much more detestable that,
And as he accounteth it a detestable pride of the heart of man, to do that which God in man Condemneth (he means sinning;) so much more detestable that,
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excepte the Lorde had first remembred him. After his feare againe his hope. I remembred the Lorde, and my praier came vnto thee into thine holy temple. The particulars are quickely had:
except the Lord had First remembered him. After his Fear again his hope. I remembered the Lord, and my prayer Come unto thee into thine holy temple. The particulars Are quickly had:
It was not stopped by the way, but came vnto the Lorde, and did the part of a trustie embassadour. 5. It is not amisse to know, that every soule is the Lordes, the soule of the father,
It was not stopped by the Way, but Come unto the Lord, and did the part of a trusty ambassador. 5. It is not amiss to know, that every soul is the lords, the soul of the father,
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and the soule of the childe are his, and that the promises are made not only to Abraham but to his seede after him, and to all of that seede in particular,
and the soul of the child Are his, and that the promises Are made not only to Abraham but to his seed After him, and to all of that seed in particular,
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and therefore the praier heere sent was peculiarly his owne, as of a person accepted & chosen vnto the Lord, my praier. 6. The faithfull coniunction of his soule with God, which the Apostrophe, and suddaine change of the speech causeth me to note.
and Therefore the prayer Here sent was peculiarly his own, as of a person accepted & chosen unto the Lord, my prayer. 6. The faithful conjunction of his soul with God, which the Apostrophe, and sudden change of the speech Causes me to note.
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For now he speaketh not to vs, or to his owne spirit as before, I remembred the Lorde, but vnto the Lorde himselfe, laying his mouth to those pure & vndefiled eares, my praier came vnto thee. 7. The place wherein it was presented vnto him, into thine holy temple, which either he meaneth of heaven, the pallace and basilicke of the great king,
For now he speaks not to us, or to his own Spirit as before, I remembered the Lord, but unto the Lord himself, laying his Mouth to those pure & undefiled ears, my prayer Come unto thee. 7. The place wherein it was presented unto him, into thine holy temple, which either he means of heaven, the palace and basilica of the great King,
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or any the like tribulation, shoulde pray towardes that citty, and towardes that house of praier, the Lord that sate in heaven would vouchsafe to heare them.
or any the like tribulation, should pray towards that City, and towards that house of prayer, the Lord that sat in heaven would vouchsafe to hear them.
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For as his temple vpon the earth none should, so that other, more sacred and secret that is in heaven, none shall ever enter into, that is vnholy and vncleane.
For as his temple upon the earth none should, so that other, more sacred and secret that is in heaven, none shall ever enter into, that is unholy and unclean.
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He was able to recite by hearte 2000. names, in the same order wherein they were first digested, Portius Latro in the same author, wrote that in his minde which other in note-bookes.
He was able to recite by heart 2000. names, in the same order wherein they were First digested, Portius Latro in the same author, wrote that in his mind which other in notebooks.
And for your better encouragement to make this vse of memory, vnderstande that it is a principall meanes to avoide desperation, onely to call to minde the goodnesse of the Lorde forepassed either to our selues or others.
And for your better encouragement to make this use of memory, understand that it is a principal means to avoid desperation, only to call to mind the Goodness of the Lord forepassed either to our selves or Others.
and hath beene your hope ever since you hung• at the breastes, and hath opened his handes from time to time to fill you vvith his goodnesse, so hee is as able to blesse you still.
and hath been your hope ever since you hung• At the breasts, and hath opened his hands from time to time to fill you with his Goodness, so he is as able to bless you still.
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Compare and lay togither the times as David did, that because hee had slaine a lyon and a beare at the folde, therefore GOD woulde also enable him to prevaile against Golias :
Compare and lay together the times as David did, that Because he had slain a Lion and a bear At the fold, Therefore GOD would also enable him to prevail against Goliath:
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and to put y a living and reasonable soule into you, to nurse you vp in a civil and well-mannered country, to redeeme you with the bloude of his begotten sonne, to visite you vvith the lighte of his gospell, to iustifie you with the power of his free gratuitall grace, to fill your garners with store and your baskets with encrease ▪ and to giue you sonnes and daughters to the defyinge of your enemies in the gates;
and to put y a living and reasonable soul into you, to nurse you up in a civil and well-mannered country, to Redeem you with the blood of his begotten son, to visit you with the Light of his gospel, to justify you with the power of his free gratuitall grace, to fill your garners with store and your baskets with increase ▪ and to give you Sons and daughters to the defying of your enemies in the gates;
vvhen hee communed with his private heart, and searched out his spirites diligentlie. Hath the LORDE forgotten to bee graciou•? hee hath then lefte his olde wont.
when he communed with his private heart, and searched out his spirits diligently. Hath the LORD forgotten to be graciou•? he hath then left his old wont.
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Not the momentes, nor houres, nor dayes, of a few moment any afflictions, which hee hath delt foorth vnto me with his left hande, but the years of his right hand, his wonders and actes that have beene ever of olde.
Not the moments, nor hours, nor days, of a few moment any afflictions, which he hath dealt forth unto me with his left hand, but the Years of his right hand, his wonders and acts that have been ever of old.
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When the disciples of Christ mistooke the meaning of their maister touching the leaven of the Pharisees, supposing he had said so, because they had brought no breade, he reprooved them for lacke of memory:
When the Disciples of christ mistook the meaning of their master touching the leaven of the Pharisees, supposing he had said so, Because they had brought no bread, he reproved them for lack of memory:
as for the bow of steele, the wedge of golde, the strength of an horse, the promise of a man lighter vpon the ballance than vanity it selfe, the righteousnesse of the lawe, merites of Saintes, they are the stones of Babylon.
as for the bow of steel, the wedge of gold, the strength of an horse, the promise of a man lighter upon the balance than vanity it self, the righteousness of the law, merits of Saints, they Are the stones of Babylon.
What better secret or shadow hath the most High? what closer winges, ' warmer feathers to keepe you from the snare of the hunter (I meane not Nimrod or Esau, mighty, hairy,
What better secret or shadow hath the most High? what closer wings, ' warmer Feathers to keep you from the snare of the hunter (I mean not Nimrod or Esau, mighty, hairy,
than when you are distressed, and compassed with troubles rounde about, and sinnes, which are the sorest troubles of all other, haue taken such holde vpon you that you dare not looke vp, when the soule fainteth, as this prophetes did, wisedome hath hid it selfe,
than when you Are distressed, and compassed with Troubles round about, and Sins, which Are the Sorest Troubles of all other, have taken such hold upon you that you Dare not look up, when the soul fainteth, as this Prophets did, Wisdom hath hid it self,
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3. A sentence of acclamation, the aphorisme and iuice of the whole songe, the conclusion of the conclusion, the comprehension of sacrifices, vowes, praiers, thanksgivings, all thinges, Salvation is the Lordes, or the Lord.
3. A sentence of acclamation, the aphorism and juice of the Whole song, the conclusion of the conclusion, the comprehension of Sacrifices, vows, Prayers, thanksgivings, all things, Salvation is the lords, or the Lord.
What communion is there betweene darkenesse and light, falshode and truth, the table of devils and the table of the Lord, idolatry and the right •ervice of the righteous God? This is the cause, that Ionas beginneth with confutation.
What communion is there between darkness and Light, falsehood and truth, the table of Devils and the table of the Lord, idolatry and the right •ervice of the righteous God? This is the cause, that Ionas begins with confutation.
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he first made ready the houses and heartes of the people before the king of Sion came, cast downe hilles, lifted vp vallies, &c. that the gospell of the kingdome might have the freer admission.
he First made ready the houses and hearts of the people before the King of Sion Come, cast down hills, lifted up valleys, etc. that the gospel of the Kingdom might have the freer admission.
and convulsion of their false groundes, Saie not within your selves, wee have Abraham to our father, &c. No man setteth a new piece to an olde garment :
and convulsion of their false grounds, Say not within your selves, we have Abraham to our father, etc. No man sets a new piece to an old garment:
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It is to little purpose to offer truth, and the tidings of peace, the newes of the newe testament, to the olde man, whose ancient corruptions hange vpon him,
It is to little purpose to offer truth, and the tidings of peace, the news of the new Testament, to the old man, whose ancient corruptions hang upon him,
but because he keepeth not the watch as he ought, nor descrieth the enemy, which commeth to assault them. One heaven holdeth not Michael and the Dragon in peace,
but Because he Keepeth not the watch as he ought, nor Describeth the enemy, which comes to assault them. One heaven holds not Michael and the Dragon in peace,
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The refutation devideth it selfe into two partes, an antecedent and consequent, a position and privation, what they doe, whom hee taxeth by his speech,
The refutation Divideth it self into two parts, an antecedent and consequent, a position and privation, what they do, whom he Taxes by his speech,
On the one side, 1. They are said to loue, to be intentiue and fonde vpon: 2. that which they loue is vanity, emptinesse, nothing: 3. that vanitie is lying, fraudulent, deceitfull vnto them.
On the one side, 1. They Are said to love, to be intentive and fond upon: 2. that which they love is vanity, emptiness, nothing: 3. that vanity is lying, fraudulent, deceitful unto them.
for an apple? the prerogative of birth-right with the blessing that belongeth vnto it, for a messe of potage, belly cheare, as Esau did? a kingdome vpon earth,
for an apple? the prerogative of birthright with the blessing that belongeth unto it, for a mess of potage, belly cheer, as Esau did? a Kingdom upon earth,
let him sinke, & wast, and consume all that he hath, I will never speake word vnto him more, Against sinners past grace, you shal often finde renouncements vnto them.
let him sink, & wast, and consume all that he hath, I will never speak word unto him more, Against Sinners past grace, you shall often find renouncements unto them.
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and keepeth the house against mercy, let them goe on in van••y still, and as Christ gaue over the Scribes, let them fulfill the ••asure of their vvretched choice.
and Keepeth the house against mercy, let them go on in van••y still, and as christ gave over the Scribes, let them fulfil the ••asure of their wretched choice.
But let them knowe withall, that as the prodigall sonne forsooke his fathers house for a strange countrie, his fathers favour and inheritance for a bagge of monie, father,
But let them know withal, that as the prodigal son forsook his Father's house for a strange country, his Father's favour and inheritance for a bag of money, father,
& afterwardes mercy with a wish? Let me first goe kisse my father, and take my leaue of friendly delightes, let me not suffer the flowre of mine age to passe without garlandes of rose-buddes and sweet ointments,
& afterwards mercy with a wish? Let me First go kiss my father, and take my leave of friendly delights, let me not suffer the flower of mine age to pass without garlands of rosebuds and sweet ointments,
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The Lion and the bullocke, leoparde and kidde may feede and lye togither, but vanitie vvaited vpon, as my text speaketh (serviceably pursued, officiously & diligently embraced,
The lion and the bullock, leopard and kid may feed and lie together, but vanity waited upon, as my text speaks (serviceably pursued, officiously & diligently embraced,
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Thirdly, the qualitie of these vanities, that which must needes accompanie them, vnlesse they could cease to bee vanities, that they are lying, and vnprofitable, having no solidity in them.
Thirdly, the quality of these vanities, that which must needs accompany them, unless they could cease to be vanities, that they Are lying, and unprofitable, having no solidity in them.
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I know not so wel the reason, but I finde that conclusion every where prooved, which our Saviour laieth downe in the gospell, The children of this worlde are wiser in their generation, than the children of lighte.
I know not so well the reason, but I find that conclusion every where proved, which our Saviour Layeth down in the gospel, The children of this world Are Wiser in their generation, than the children of Light.
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First there is nothinge that winneth the common people (marke it when you vvill) more than superstition. Adde the iudgmēt of the Romane Oratour in the second place.
First there is nothing that wins the Common people (mark it when you will) more than Superstition. Add the judgement of the Roman Orator in the second place.
because it commeth by precept, as vvith the inventions of our owne braine, because wee are the authours of them our selves, (Philo implieth so much, writing of religions, that everie man; a part seemeth best vnto him,
Because it comes by precept, as with the Inventions of our own brain, Because we Are the Authors of them our selves, (Philo Implies so much, writing of Religions, that every man; a part seems best unto him,
because they iudge not by reason, but by affection ;) or whither it be the care and vigilancy of the devill, whome he hath gotten prisoners, those to loade with the more irons,
Because they judge not by reason, but by affection;) or whither it be the care and vigilancy of the Devil, whom he hath got Prisoners, those to load with the more irons,
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or whatsoever the cause else be, this I knowe (to begin at the head) that Sathan will spare no paines in compassing the whole earth to gaine a soule, a Scribe or Pharisee will travaile sea and land to winne a proselyte, an idolatrous •ewe will freely bestowe his iewelles and earinges to make a golden calfe,
or whatsoever the cause Else be, this I know (to begin At the head) that Sathan will spare no pains in compassing the Whole earth to gain a soul, a Scribe or Pharisee will travail sea and land to win a proselyte, an idolatrous •ewe will freely bestow his Jewels and earings to make a golden calf,
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an Ammonite will not spare his sonne or daughter from the fire to sacrifice to Moloch a Priest of Baall will cut and launce his owne flesh to demerite his idoll, a false prophet will vveare a garment of haire nexte his skinne to deceive with, a frier will whippe himselfe till the bloude run downe his shoulders, the fathers and children of Babylon, will rise early and late, to keepe Canonicall howers, observe fastes, walke pilgrimages, runne over their beades,
an Ammonite will not spare his son or daughter from the fire to sacrifice to Moloch a Priest of Baal will Cut and lance his own Flesh to demerit his idol, a false Prophet will wear a garment of hair Next his skin to deceive with, a friar will whip himself till the blood run down his shoulders, the Father's and children of Babylon, will rise early and late, to keep Canonical hours, observe fasts, walk Pilgrimages, run over their beads,
and thirde line of their writings, Anathema to men and angels that hold otherwise. Let it be their commendation, that they take such paines to doe wickedly.
and Third line of their writings, Anathema to men and Angels that hold otherwise. Let it be their commendation, that they take such pains to do wickedly.
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What is it they loue and labour vpon so much? Vanities. Is it not of the Lorde of hostes, that men shall labour in the fi•e (to burne and consume themselues) and the people shall even weary themselues for verie vanitie? They that plough wickednesse (a toilesome occupation) doe they not reape iniquitie and eate the fruit of lies,
What is it they love and labour upon so much? Vanities. Is it not of the Lord of hosts, that men shall labour in the fi•e (to burn and consume themselves) and the people shall even weary themselves for very vanity? They that plough wickedness (a toilsome occupation) do they not reap iniquity and eat the fruit of lies,
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because they trust in their owne vvaies? A man may aske them vvith the prophete, vvherefore bestovve you your labour and are not satisfied ? Or with the Apostle,
Because they trust in their own ways? A man may ask them with the Prophet, Wherefore bestow you your labour and Are not satisfied? Or with the Apostle,
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That vnprobable cogitation which hee fansied to himselfe of escaping the presence of God, by taking a contrary way, was the idoll hee served and waited vpon,
That unprobable cogitation which he fancied to himself of escaping the presence of God, by taking a contrary Way, was the idol he served and waited upon,
The covetous mā is called an idolatour in plaine tearmes, Ephes. 5. Iob expresseth the right forme of their canonization, whereby they make gold a God:
The covetous man is called an Idolater in plain terms, Ephesians 5. Job Expresses the right Form of their canonization, whereby they make gold a God:
Whether of these two is now the God? An other idolatry as mentioned by Abbacuk in the first of his Prophecie, of those that sacrifice to their nettes, and burne incense to their flewes :
Whither of these two is now the God? an other idolatry as mentioned by Abbacuk in the First of his Prophecy, of those that sacrifice to their nets, and burn incense to their flewes:
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vvho because their portion is encreased, and their meate plenteous by these instrumentes and helpes vvhich they vse in their trades of fishing or the like, they forgette the righte author of their thrifte,
who Because their portion is increased, and their meat plenteous by these Instruments and helps which they use in their trades of fishing or the like, they forget the right author of their thrift,
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and his hearte was so highly exalted vvith that conceite, that hee coulde not forbeare that most blasphemous and Luciferian presumption, I am a GOD. Such are the states-men (as they loue to bee helde) the Politicians and Machiavellistes of our sinnefull age, plotters of kingdomes and common-vveales, vvho thinke themselues vviser than Daniell, as the king of Tyre did,
and his heart was so highly exalted with that conceit, that he could not forbear that most blasphemous and Luciferian presumption, I am a GOD. Such Are the statesmen (as they love to be held) the Politicians and Machiavellistes of our sinful age, plotters of kingdoms and commonweals, who think themselves Wiser than Daniell, as the King of Tyre did,
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but touching the true Lorde of hostes, as if hee were lesse than nothing, and had lost the strength of his mightie arme, hee vaunteth to the king of Iudah, let not thy GOD deceive thee.
but touching the true Lord of hosts, as if he were less than nothing, and had lost the strength of his mighty arm, he vaunteth to the King of Iudah, let not thy GOD deceive thee.
The righteous shall beholde it and feare, and laugh them to scorne that haue beene so madde after vanitieis ecce homo, beholde the man which hath not made God his helper, but trusted in riches, or other like transitorie things.
The righteous shall behold it and Fear, and laugh them to scorn that have been so mad After vanitieis ecce homo, behold the man which hath not made God his helper, but trusted in riches, or other like transitory things.
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Wherefore I exhort you al, as Paul his auditours at Lystra, that ye turne frō these vaine hopes, from these foolsh and paltry idols, (whether you are fallen in liking with your selues or other creatures) to serue the living God, which made the heavens the earth, the sea, and all that therein is.
Wherefore I exhort you all, as Paul his Auditors At Lystra, that you turn from these vain hope's, from these foolish and paltry Idols, (whither you Are fallen in liking with your selves or other creatures) to serve the living God, which made the heavens the earth, the sea, and all that therein is.
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He that filled the earth with his wisedome as with a floude, filled it also with vanitie as with a floude, hee smiteth on both cheekes, vanitie and vanitie againe, and to shevv that hee did not repente him of his speech, pronounceth a thirde time, All is vanitie :
He that filled the earth with his Wisdom as with a flood, filled it also with vanity as with a flood, he smites on both cheeks, vanity and vanity again, and to show that he did not Repent him of his speech, pronounceth a Third time, All is vanity:
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But finding her selfe deceived, & overweening in a corrupt, cruell man, shee named her second son Abell, that is vanity, to note that her former hope was altogither frustrated.
But finding her self deceived, & overweening in a corrupt, cruel man, she nam her second son Abel, that is vanity, to note that her former hope was altogether frustrated.
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when wee craue their truth, as grasse the mower, that grovveth vpon the house toppes. If vvee trust vnto them, let vs looke for no better aide and comfort therein,
when we crave their truth, as grass the mower, that groweth upon the house tops. If we trust unto them, let us look for no better aid and Comfort therein,
Surelye it shall stande as the faithfull vvitnesse in heaven, that neither idolatour, nor adulterer, nor covetous persons, (both vvhich vvith manye other offendours, are idolatours in an other kinde) shall ever inherite the kingdome of God.
Surely it shall stand as the faithful witness in heaven, that neither Idolater, nor adulterer, nor covetous Persons, (both which with many other offenders, Are Idolaters in an other kind) shall ever inherit the Kingdom of God.
These bovvelles and invvardes of mercye they leaue, (mercye, so deepe and affectionate, that the seate of affections in man sufficeth not to expresse it) that relinquishe GODS mercye.
These bowels and inwards of mercy they leave, (mercy, so deep and affectionate, that the seat of affections in man Suffices not to express it) that relinquish GOD'S mercy.
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They leaue not handefulles of barlye and pieces of breade, temporall and tr•fling commodities, parcells of that boūty and goodnes which God hath bestowed vpon them,
They leave not handefuls of Barley and Pieces of bread, temporal and tr•fling commodities, parcels of that bounty and Goodness which God hath bestowed upon them,
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But woe vnto them, who after their tearme of vanity expired, and vanities left, have not miserere in store, a grone and sobbe in their soules to call for mercye,
But woe unto them, who After their term of vanity expired, and vanities left, have not Miserere in store, a groan and sob in their Souls to call for mercy,
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and a favourable propension in the eares of their Lorde, to ha•ken to their crie. Lastly it is their owne mercy which they forsake, that embrace vanity.
and a favourable propension in the ears of their Lord, to ha•ken to their cry. Lastly it is their own mercy which they forsake, that embrace vanity.
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I meane not active mercye in themselves, inhabiting their owne heartes, but the mercy of almighty God, tendered and exhibited to each man in particular, vvhither hee bee bond or free, Iew or Gentile.
I mean not active mercy in themselves, inhabiting their own hearts, but the mercy of almighty God, tendered and exhibited to each man in particular, whither he be bound or free, Iew or Gentile.
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For the inheritance of the Lorde is not diminished by the multitude of possessours, it is as large to every heire a part, as to the whole number put togither.
For the inheritance of the Lord is not diminished by the multitude of possessors, it is as large to every heir a part, as to the Whole number put together.
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But I will sacrifice vnto thee &c. To him onelye will hee pay the tribute that is due vnto him, not deriving his safety from any other imaginary helpes.
But I will sacrifice unto thee etc. To him only will he pay the tribute that is due unto him, not deriving his safety from any other imaginary helps.
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Hee will offer sacrifice which the law required, and he will first make and afterwardes pay the vowes which the law required not, the one an offering (in manner) of necessity, the other of a free heart. Hee will not offer with cakes or wafers,
He will offer sacrifice which the law required, and he will First make and afterwards pay the vows which the law required not, the one an offering (in manner) of necessity, the other of a free heart. He will not offer with cakes or wafers,
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Let it now suffice by way of short repetition to let you vnderstande, that hee offereth the best sacrifice who offereth himselfe, body and soule, all the members of the one, affections of the other to serue the Lord.
Let it now suffice by Way of short repetition to let you understand, that he Offereth the best sacrifice who Offereth himself, body and soul, all the members of the one, affections of the other to serve the Lord.
but a virgin to Christ, that whither hee marry or marry not, he hath not defiled himselfe with women ; (for he that shall say, hath not coupled or matched himselfe with women, in an holy covenant, misseth the vvhole scope of that scripture:) that voweth himselfe, I say not in the vvorlde a pilgrime, to gad from place to place,
but a Virgae to christ, that whither he marry or marry not, he hath not defiled himself with women; (for he that shall say, hath not coupled or matched himself with women, in an holy Covenant, misses the Whole scope of that scripture:) that Voweth himself, I say not in the world a pilgrim, to gad from place to place,
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This, I say, is the richest sacrifice, and rightest vowe, to giue thy selfe, and vowe thy service and adherence to almighty God, as wee reade that Peter did (but to performe it with more fidelity) though all forsake thee, I will not.
This, I say, is the Richest sacrifice, and Rightest Voelli, to give thy self, and Voelli thy service and adherence to almighty God, as we read that Peter did (but to perform it with more Fidis) though all forsake thee, I will not.
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as the altars and stones that the Patriarkes set vp at the partinge of the waies, to giue knowledge to the after-worlde, by what meanes hee was delivered.
as the Altars and stones that the Patriarchs Set up At the parting of the ways, to give knowledge to the after-world, by what means he was Delivered.
The marriners might have written vpon their ship, in steede of Castor & Pollux, or the like devise, Salvation is the Lordes. The Ninivites in the next chapter, might have written vpon their gates, Salvation is the Lordes. And whole mankinde, whose cause is pittied and pleaded by God, against the hardnes of Ionas his hearte, in the last, might have written in the palmes of their handes, Salvation is the Lordes. It is the argument of both the testamentes, the staffe and supportation of heaven and earth.
The Mariners might have written upon their ship, in steed of Castor & Pollux, or the like devise, Salvation is the lords. The Ninevites in the next chapter, might have written upon their gates, Salvation is the lords. And Whole mankind, whose cause is pitied and pleaded by God, against the hardness of Ionas his heart, in the last, might have written in the palms of their hands, Salvation is the lords. It is the argument of both the Testaments, the staff and supportation of heaven and earth.
The walles and fortresses to our cuntry, gates to our cities and townes, barres to our houses, a surer cover to our heads than an helmet of steele, a better receite to our bodies than the confection of Apothecaries, a better receite to our soules than the pardons of Rome, is Salus Iehovae, the salvation of the Lord.
The walls and fortresses to our country, gates to our cities and Towns, bars to our houses, a Surer cover to our Heads than an helmet of steel, a better receit to our bodies than the confection of Apothecaries, a better receit to our Souls than the Pardons of Room, is Salus Iehovae, the salvation of the Lord.
our basket and our store, the oile in our cruises, our presses, the sheepe in our folds, our stalles, the children in the wombe, at our tables, the corne in our fieldes, our stores, our garners;
our basket and our store, the oil in our cruises, our presses, the sheep in our folds, our stalls, the children in the womb, At our tables, the corn in our fields, our stores, our garners;
and I neither thinke, nor can feigne to my selfe any thinge, that hath not dependaunce vpon this acclamation, Salvation is the Lordes. Plutarcke writeth, that the Amphictyones in Greece, a famous counsell assembled of twelve sundrie people, wrote vpon the temple of Apollo Pythius, in steede of the Iliades of Homer,
and I neither think, nor can feign to my self any thing, that hath not dependence upon this acclamation, Salvation is the lords. Plutarcke Writeth, that the Amphictyons in Greece, a famous counsel assembled of twelve sundry people, wrote upon the temple of Apollo Pythius, in steed of the Iliades of Homer,
or songes of Pindarus (large and tyring discourses) shorte sentences and memoratives, as Know thy selfe, Vse moderation, Beware of suretishippe, and the like.
or songs of Pindarus (large and tiring discourses) short sentences and memoratives, as Know thy self, Use moderation, Beware of suretishippe, and the like.
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or rather cut with an admant claw vpon the tables of our hearts, that wee might never forget, Salvation to bee the Lordes ▪ wee haue neede of such remembrances to keepe vs in practise of revolvinge the mercies of God.
or rather Cut with an admant claw upon the tables of our hearts, that we might never forget, Salvation to be the lords ▪ we have need of such remembrances to keep us in practice of revolving the Mercies of God.
and of all the apprehensions of memory, first a benefite. To seeke no further for the proofe and manifestation of this sentence within our coastes, I may say,
and of all the apprehensions of memory, First a benefit. To seek no further for the proof and manifestation of this sentence within our coasts, I may say,
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Even this day, my brethren, came the salvation of the LORDE to this house of David, to the house of this Kingdome, to the houses of Israell and Aaron, people and priestehode, church and common wealth.
Even this day, my brothers, Come the salvation of the LORD to this house of David, to the house of this Kingdom, to the houses of Israel and Aaron, people and priestehode, Church and Common wealth.
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and your expectation callinge mee thereunto, and no text of mercy and salvation impertinent to that purpose, to correcte and stirre vp my selfe, with those fowre lepers that came to the spoile of the Syrian tentes.
and your expectation calling me thereunto, and no text of mercy and salvation impertinent to that purpose, to correct and stir up my self, with those fowre lepers that Come to the spoil of the Syrian tents.
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and call for dragons and all deepes, I woulde ende in the earth, and call for the mountaines and hilles, fruitfull trees and cedars, beastes and all cattell, creeping thinges and feathered fowles, Kinges of the earth and all people, Princes,
and call for dragons and all deeps, I would end in the earth, and call for the Mountains and hills, fruitful trees and cedars, beasts and all cattle, creeping things and feathered fowls, Kings of the earth and all people, Princes,
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& Iudges, yonge men and maidens, olde men and children, to lend their harmony and accord vnto vs, to praise the name of the Lorde, to accompany and adorne the triumph of our land,
& Judges, young men and maidens, old men and children, to lend their harmony and accord unto us, to praise the name of the Lord, to accompany and adorn the triumph of our land,
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and to showte into heaven with no other cry than this, salus Iehovae, salvation is only from the Lord, by whome the horne of this people hath so mightily bene exalted.
and to shout into heaven with no other cry than this, salus Iehovae, salvation is only from the Lord, by whom the horn of this people hath so mightily be exalted.
if that roiall vessell of gold, wherein the salvation of the Lorde hath bene sent vnto vs, were as precious and deare in our accounte, as it rightly deserveth.
if that royal vessel of gold, wherein the salvation of the Lord hath be sent unto us, were as precious and deer in our account, as it rightly deserveth.
and beinge to sway a kingdome, which required the helpe of an husband) than a Queene. The one, saith he, Came to thee by succession, the other by vertue;
and being to sway a Kingdom, which required the help of an husband) than a Queen. The one, Says he, Come to thee by succession, the other by virtue;
Her wisedome as the wisedome of an Angell of the Lorde (so spake the widowe sometimes to David) fitter for an Angell than my selfe to speake of, her knowledge in the tongues and liberall learninge in all the liberall sciences (that in a famous Vniversitie amongst the learnedest men, shee hath bene able, not onely to heare and vnderstand (which were somethinge,) but to speake, perswade, decide, like a graduate, oratour, professour;
Her Wisdom as the Wisdom of an Angel of the Lord (so spoke the widow sometime to David) fitter for an Angel than my self to speak of, her knowledge in the tongues and liberal learning in all the liberal sciences (that in a famous university among the Learnedest men, she hath be able, not only to hear and understand (which were something,) but to speak, persuade, decide, like a graduate, orator, professor;
and her selfe by her selfe hath aunswered the embassadours of severall nations in their severall languages;) with other excellent graces beseeming the state of a prince,
and her self by her self hath answered the Ambassadors of several Nations in their several languages;) with other excellent graces beseeming the state of a Prince,
and therefore hee calleth his page to thrust him thorough, that men might not say, A woman slew him. It greeveth Abimelech of Rome, and his whole faction, that the church of England,
and Therefore he calls his page to thrust him through, that men might not say, A woman slew him. It Grieveth Abimelech of Rome, and his Whole faction, that the Church of England,
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and the whole estate of our land vnder the government of a woman, shoulde bee better able to defend it selfe against his tyranny, than any country in Christendome.
and the Whole estate of our land under the government of a woman, should be better able to defend it self against his tyranny, than any country in Christendom.
Their heartes breake with envy hereat, their tongues and pennes dissemble not their grudge at the foeminine primacie ▪ that a woman should bee the head (vnder Christ) of the church of Englande.
Their hearts break with envy hereat, their tongues and pens dissemble not their grudge At the Faemin primacy ▪ that a woman should be the head (under christ) of the Church of England.
But as Chrisostome sometimes spake of Herodias and Iohn Baptist, so (by a contrary application of their manners) may I, of two as vnlike (as ever fire and water) the one to Herodias, the other to Iohn Baptist;
But as Chrysostom sometime spoke of Herodias and John Baptist, so (by a contrary application of their manners) may I, of two as unlike (as ever fire and water) the one to Herodias, the other to John Baptist;
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Mulier totius mundi ca•ut truncavit, A woman hath beheaded (within her realmes and dominions) the falsely vsurpinge and surmised heade of the whole worlde.
Mulier totius mundi ca•ut truncavit, A woman hath beheaded (within her Realms and Dominions) the falsely usurping and surmised head of the Whole world.
the other his left legge of idolatrous worshippes, the doctrine of men, false and erronious opinions, wherewith the children of this realme had beene poisoned a longe time.
the other his left leg of idolatrous worships, the Doctrine of men, false and erroneous opinions, wherewith the children of this realm had been poisoned a long time.
Queene Elizabeth hath bruised his heade, (for though his legges were broken, hee began to gather strengh againe.) Hee now commaundeth not, liveth not within our land (saving in a few disordered and luxate members, which as the parts of an adder cutte a sunder, retaine some life for a time,
Queen Elizabeth hath Bruised his head, (for though his legs were broken, he began to gather strength again.) He now commandeth not, lives not within our land (Saving in a few disordered and luxate members, which as the parts of an adder Cut a sunder, retain Some life for a time,
And therefore as they saide of Tarquinius Priscus in Rome, a Corinthian borne, and a straunger to their city, hee hath vvell deserved by his vertues, that our city shall never repent it of chusing a straunger to the king ;
And Therefore as they said of Tarquinius Priscus in Rome, a Corinthian born, and a stranger to their City, he hath well deserved by his Virtues, that our City shall never Repent it of choosing a stranger to the King;
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so by her gracious and religious government amongst vs, hath her most excellent Maiesty worthily purchased, that England shall never be sory, that a woman was the Queene thereof.
so by her gracious and religious government among us, hath her most excellent Majesty worthily purchased, that England shall never be sorry, that a woman was the Queen thereof.
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This this is the savingest salvation, that the Lorde hath, this the blessing and happinesse that we enioy vnder her gracious government, (besides our peace, such as our fathers never presumed to hope for, plenty, prosperity, corporall benefites, in that we lend and borrowe not, not onely our milke,
This this is the savingest salvation, that the Lord hath, this the blessing and happiness that we enjoy under her gracious government, (beside our peace, such as our Father's never presumed to hope for, plenty, Prosperity, corporal benefits, in that we lend and borrow not, not only our milk,
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and give eare to the noise of timbrelles and tabrets, others are frighted with other kindes of soundes, the neying of horses, roaring of great ordinance, howling of women and children, to see their orbities and miseries before their eies) I say, this is the blessing vvee reape, that the gospell is free by her procurement, our consciences not enthralled to the ordinances of men, our zeale rectified by knowledge,
and give ear to the noise of timbrelles and tabrets, Others Are frighted with other Kinds of sounds, the neying of Horses, roaring of great Ordinance, howling of women and children, to see their orbities and misery's before their eyes) I say, this is the blessing we reap, that the gospel is free by her procurement, our Consciences not enthralled to the ordinances of men, our zeal rectified by knowledge,
Since which almost despaired escapes, (but that her time, as David spake, and her soule was in the handes of that Lord who deposeth and setteth vp Princes) how it hath fared vvith her, both at home and abroade, we al know:
Since which almost despaired escapes, (but that her time, as David spoke, and her soul was in the hands of that Lord who deposeth and sets up Princes) how it hath fared with her, both At home and abroad, we all know:
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partly from the king of Spaine, whose study long hath beene to bee the Monarke of Europe, of whom it is true, that they spake of another Philippe of Macedon, that hee bought the more part of Greece, before hee conquered it, so he buyeth countries before he winneth them,
partly from the King of Spain, whose study long hath been to be the Monarch of Europe, of whom it is true, that they spoke of Another Philip of Macedon, that he bought the more part of Greece, before he conquered it, so he buyeth countries before he wins them,
and set a crowne of pure golde vpon her heade, will maintaine his owne doings, perfit his good worke begunne and continued a long time, glorifie his blessed name by advauncing her to glorie, encrease his kingdome by hers, subdue her people vnto her, confounde her enemies,
and Set a crown of pure gold upon her head, will maintain his own doings, perfect his good work begun and continued a long time, Glorify his blessed name by advancing her to glory, increase his Kingdom by hers, subdue her people unto her, confound her enemies,
and when the kingdome of Englande is no longer capable of her, (as Philip spake to Alexander his sonne) hee will establish her in a kingdome of a far more happy condition. Amen.
and when the Kingdom of England is no longer capable of her, (as Philip spoke to Alexander his son) he will establish her in a Kingdom of a Far more happy condition. Amen.
The inhabitauntes of the earth vvoulde never haue beleeved that the enemie coulde haue entred within the gates of Ierusalem, nor that the prophet of the Lorde coulde haue had egresse from the gates and barres of this monstrous fish.
The inhabitants of the earth would never have believed that the enemy could have entered within the gates of Ierusalem, nor that the Prophet of the Lord could have had egress from the gates and bars of this monstrous Fish.
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and hee passed through the first and second watches without interruption, and the yron gate opened by it owne accorde vnto him, though hee were delivered to foure quaternions of souldiours to bee k•pte,
and he passed through the First and second watches without interruption, and the iron gate opened by it own accord unto him, though he were Delivered to foure quaternions of Soldiers to be k•pte,
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though his heade were wrapte aboute vvith weedes, as Peters handes bounde with chaines, and he were delivered both to floudes and depthes, promontories and rockes,
though his head were wrap about with weeds, as Peter's hands bound with chains, and he were Delivered both to floods and depths, promontories and Rocks,
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yet all these encumbraunces and lettes fell from the bodie of Ionas, and hee past through the first and seconde watches, I meane, the entralles of the VVhale,
yet all these encumbrances and lets fell from the body of Ionas, and he passed through the First and seconde watches, I mean, the entrails of the VVhale,
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In miracles and mysteries must I spend my discourse at this time. The miracles are not newes vnto you, thorough out the vvhole decourse of these histories.
In Miracles and Mysteres must I spend my discourse At this time. The Miracles Are not news unto you, through out the Whole decourse of these histories.
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VVherein the Lorde hath the principall parte, qui facit mirabilia solus, vvho onely worketh vvonders and onelye vvonders, vvhat haue you seene else? Ionas was svvallowed by a miracle, by a miracle vvas preserued, lived,
Wherein the Lord hath the principal part, qui facit mirabilia solus, who only works wonders and only wonders, what have you seen Else? Ionas was swallowed by a miracle, by a miracle was preserved, lived,
and sang, and by a miracle is cast vp. VVho was the authour of the miracle? The Lorde. What were his meanes? His vvorde or commandement? Who the minister? the fish. The manner what? by vomiting or disgorging himselfe.
and sang, and by a miracle is cast up. Who was the author of the miracle? The Lord. What were his means? His word or Commandment? Who the minister? the Fish. The manner what? by vomiting or disgorging himself.
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Beholde, thine hope is in vaine, if thou thinkest to match him, for shall not one perish even at the sighte of him ? Muchlesse canst thou draw him to the shore,
Behold, thine hope is in vain, if thou Thinkest to match him, for shall not one perish even At the sight of him? Muchlesse Canst thou draw him to the shore,
If thou hadst askt both lande and sea, when Ionas vvas fallen into the depthes of them, they vvoulde haue aunswered thee, nowe hee is downe, hee shall rise no more.
If thou Hadst asked both land and sea, when Ionas was fallen into the depths of them, they would have answered thee, now he is down, he shall rise no more.
Even his owne most familiar friende, vvhome hee best trusted, vvith whome hee had taken his sweetest counsaile, the hearte within his brest, tolde him many a time, Thou shalt rise no more, thou art cast out of the sighte of the Lorde and company of men for ever. But hee knewe whome hee trusted, and who vvas best able to restore the pawne committed vnto him, though hee walked in the bellie of the fish,
Even his own most familiar friend, whom he best trusted, with whom he had taken his Sweetest counsel, the heart within his breast, told him many a time, Thou shalt rise no more, thou art cast out of the sight of the Lord and company of men for ever. But he knew whom he trusted, and who was best able to restore the pawn committed unto him, though he walked in the belly of the Fish,
Yet the LORDE was on his side, vvhat then coulde hurte him? The Lorde liveth, the LORD hath spoken, the Lorde is his name, and such like preambles to manie sentences of scripture, are most effectuall motiues of perswasion,
Yet the LORD was on his side, what then could hurt him? The Lord lives, the LORD hath spoken, the Lord is his name, and such like preambles to many sentences of scripture, Are most effectual motives of persuasion,
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and to call for wonted miracles, and to thinke that God had forsak•n them? The weakest and feeblest soule in the worlde, assist••• with the valiancie of the most valiant Lorde, cannot be endangered.
and to call for wonted Miracles, and to think that God had forsak•n them? The Weakest and feeblest soul in the world, assist••• with the valiancy of the most valiant Lord, cannot be endangered.
Not in the mighte of thine owne arme, for who hath enabled thee? but in this thy might, this that I speake of, the presence of my maiesty, mine by right, thine by vse and receipte;
Not in the might of thine own arm, for who hath enabled thee? but in this thy might, this that I speak of, the presence of my majesty, mine by right, thine by use and receipt;
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Aske no questions, make no doubt of thine overnaturall and vnkindely conception, when thou shalt but heare that the Lorde is with thee, and the power of the most high shall overshadowe thee.
Ask no questions, make no doubt of thine overnaturall and unkindly conception, when thou shalt but hear that the Lord is with thee, and the power of the most high shall overshadow thee.
Hee saide, let there bee lighte, let there bee a firmament, let the waters bee gathered into one place, let the dry lande appeare &c. and it was fulfilled.
He said, let there be Light, let there be a firmament, let the waters be gathered into one place, let the dry land appear etc. and it was fulfilled.
VVhat is his word then, but his meere and effectuall commaundement, and the giving of effecte to that which his hearte hath intended? VVho as hee goeth without feete, seeth vvithout eies,
What is his word then, but his mere and effectual Commandment, and the giving of Effect to that which his heart hath intended? Who as he Goes without feet, sees without eyes,
and reacheth without hands, so there is no question but hee speaketh vvithout a tongue, and such instrumentes of speech as are ordinarie vvith the sonnes of men.
and reaches without hands, so there is no question but he speaks without a tongue, and such Instruments of speech as Are ordinary with the Sons of men.
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For vvhat eares had the light, the firmament, and other his vvorkes, to heare and obserue his wordes if hee had pronounced them? or vvhat capacitie and intelligence had the fish in this place? But as the office of speech in man, is to bee the messenger and interpreter of his hearte;
For what ears had the Light, the firmament, and other his works, to hear and observe his words if he had pronounced them? or what capacity and intelligence had the Fish in this place? But as the office of speech in man, is to be the Messenger and interpreter of his heart;
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VVhen God was manifested in the flesh, and wente aboute doing good, as the Evangelist writeth, a beleeving Centurion in a suite that dearely affected him, desired not the travaile of his feete,
When God was manifested in the Flesh, and went about doing good, as the Evangelist Writeth, a believing Centurion in a suit that dearly affected him, desired not the travail of his feet,
as hee afterwardes spake to the Devilles, NONLATINALPHABET, bee packing into the hearde of swine, and they went the next way over the rockes and cle•ues, as if a whirle-winde had borne them.
as he afterwards spoke to the Devils,, be packing into the heard of Swine, and they went the next Way over the Rocks and cle•ues, as if a whirlwind had born them.
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The prophet in the twenty nine Psalme, speaketh of one voyce that the Lorde hath, a mightie and glorious voice, (a voice that hath a sensible sounde indeede,
The Prophet in the twenty nine Psalm, speaks of one voice that the Lord hath, a mighty and glorious voice, (a voice that hath a sensible sound indeed,
and shaketh the wildernesse, even the wildernesse of Cadesh, that it divideth the flames of fire, maketh the Hindes to cast their calues, and discovereth the forrestes.
and shakes the Wilderness, even the Wilderness of Kadesh, that it divides the flames of fire, makes the Hinds to cast their calves, and Discovereth the forests.
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for his owne quiet, but by the riftings and reachings of his stomacke sende it foorth? Thus it is saide of the hypocrite, Iob the twentith, VVho hath vndone manie, and spoiled houses which hee never builded, vvhose wickednesse vvas sweete in his mouth, as perhappes Ionas in the mouth of the fish,
for his own quiet, but by the riftings and reachings of his stomach send it forth? Thus it is said of the hypocrite, Job the Twentieth, Who hath undone many, and spoiled houses which he never built, whose wickedness was sweet in his Mouth, as perhaps Ionas in the Mouth of the Fish,
and vvhen the bellie hath beene filled vvith aboundaunce thereof, it shall bee in paine, (to continue the phrase of that booke) and GOD shall sende vpon it his fierce vvrath.
and when the belly hath been filled with abundance thereof, it shall be in pain, (to continue the phrase of that book) and GOD shall send upon it his fierce wrath.
His lukenesse and neutralitye of dealing in his service did so much offende him, that although he had beene received into some inwarde favour as sustenaunce is taken into the stomacke,
His lukenesse and neutrality of dealing in his service did so much offend him, that although he had been received into Some inward favour as sustenance is taken into the stomach,
and the earth vvas aboute him vvith her barres, but he felte not the drie grounde. He vvalked not then vpon the face of the earth, vvhich is the manner of living soules,
and the earth was about him with her bars, but he felt not the dry ground. He walked not then upon the face of the earth, which is the manner of living Souls,
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and floting in the waters, is it not evidente enough vnto thee, even by this one argument, that there is a God? By the confession of all, the naturall place of the waters is aboue the earth.
and floating in the waters, is it not evident enough unto thee, even by this one argument, that there is a God? By the Confessi of all, the natural place of the waters is above the earth.
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Therefore the Psalme addeth immediately, The vvaters woulde stande aboue the mounetaines, but at thy rebuke they flee, at the voyce of thy thunder they haste away.
Therefore the Psalm adds immediately, The waters would stand above the Mountains, but At thy rebuke they flee, At the voice of thy thunder they haste away.
vvhere the phrases are, that the LORDE hath established his commaundement vpon the sea (though a wilde and vntamed creature) and sette barres and do•es aboute it,
where the phrases Are, that the LORD hath established his Commandment upon the sea (though a wild and untamed creature) and Set bars and do•es about it,
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howe easie a matter vvere it for the former of all thinges to set open his vvindowes and dammes, and every howre of our life to over-runne vs with a newe deluge? Nay, he hath vvater enough to drowne vs vvithin our owne bodies.
how easy a matter were it for the former of all things to Set open his windows and dammes, and every hour of our life to overrun us with a new deluge? Nay, he hath water enough to drown us within our own bodies.
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Hee ca••e there commaunde a full sea of distempered and redundant humors, to take our breath from vs. VVee little bethinke our selues howe daylie and continually vvee stande beholding to the goodnesse of GOD for sparinge our liues.
He ca••e there command a full sea of distempered and redundant humours, to take our breath from us We little bethink our selves how daily and continually we stand beholding to the Goodness of GOD for sparing our lives.
yet vvee haue elementes vvithin, whereof wee are framed and composed, wee haue heate and colde, moysture and drought, which hee can vse at his pleasure to our owne destruction.
yet we have elements within, whereof we Are framed and composed, we have heat and cold, moisture and drought, which he can use At his pleasure to our own destruction.
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Howe manye haue beene buryed aliue in the graues of their earthlye and melancholicke imaginations? Howe many burned in the flames of pestilent and hote diseases? Their bowelles set on fire like an oven, their bloude dryed vp, their inwardes withered and wasted vvith the violence thereof? The vapours and fumes of their owne vicious stomacke,
Howe many have been buried alive in the graves of their earthly and melancholic Imaginations? Howe many burned in the flames of pestilent and hight diseases? Their bowels Set on fire like an oven, their blood dried up, their inwards withered and wasted with the violence thereof? The vapours and fumes of their own vicious stomach,
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as a contagious aire, howe manye haue they poysoned and choked vp? Finallye, howe manye haue beene glutted and overcharged with waters betweene their owne skinne and bones? And therefore we must conclude and crye with the Prophet, It is the mercie of the LORDE, that wee are not consumed, both from without and from within, because his compassions faile not.
as a contagious air, how many have they poisoned and choked up? Finally, how many have been glutted and overcharged with waters between their own skin and bones? And Therefore we must conclude and cry with the Prophet, It is the mercy of the LORD, that we Are not consumed, both from without and from within, Because his compassions fail not.
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Hitherto of the myracles, the former parte of my promise, and the seconde experimente of the everflowing mercye of GOD continued towardes Ionas his servaunt.
Hitherto of the Miracles, the former part of my promise, and the seconde experiment of the Everflowing mercy of GOD continued towards Ionas his servant.
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For what better reason canne bee given, of his lovinge affection tovvardes vs, than that which Micheas hath in the ende of his prophecie, Because mercy pleaseth him ? VVhat other cause hath induced him, (not to remooue in haste from the sweete songue of that Prophete) to take awaie iniquitie, and passe by the transgressions of his heritage, not to retaine his anger for ever, though for ever deserved, but to returne and haue compassion vpon vs, to subdue our vnrighteousnesse,
For what better reason can be given, of his loving affection towards us, than that which Micheas hath in the end of his prophecy, Because mercy Pleases him? What other cause hath induced him, (not to remove in haste from the sweet songue of that Prophet) to take away iniquity, and pass by the transgressions of his heritage, not to retain his anger for ever, though for ever deserved, but to return and have compassion upon us, to subdue our unrighteousness,
or first given, or anye way deserved, and it shalbee restored vnto him a thousande folde? Blessinges and thankesgivinges for evermore bee heaped vpon his holy name, in whom the treasures of mercy and loving kindenesse dwell bodylie, who of his owne benevolente disposition hath both pleased himselfe and pleasured his poore people with so gracious a qualitye.
or First given, or any Way deserved, and it shalbe restored unto him a thousande fold? Blessings and thanksgivings for evermore be heaped upon his holy name, in whom the treasures of mercy and loving kindness dwell bodily, who of his own benevolente disposition hath both pleased himself and pleasured his poor people with so gracious a quality.
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Even so LORD, for that good pleasure and purpose sake, deale with the rest of thy people as thou hast dealt with Ionas and the marriners, take awaie those iniquities of ours, that take away thy favour and blessing from vs,
Even so LORD, for that good pleasure and purpose sake, deal with the rest of thy people as thou hast dealt with Ionas and the Mariners, take away those iniquities of ours, that take away thy favour and blessing from us,
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and as a stranger that knoweth them not, passe by our transgressions, retaine not thine anger for ever, though we retaine our sinnes the cause of thine anger, but returne to vs by grace, who returne not to thee by repentance, and haue compassion vpon vs, who haue not compassion vpon our owne soules, subdue our raigning and raging vnrighteousnesse, and drowne our offences in the bottome of the sea, which els will drowne vs in the bottome of perdition.
and as a stranger that Knoweth them not, pass by our transgressions, retain not thine anger for ever, though we retain our Sins the cause of thine anger, but return to us by grace, who return not to thee by Repentance, and have compassion upon us, who have not compassion upon our own Souls, subdue our reigning and raging unrighteousness, and drown our offences in the bottom of the sea, which Else will drown us in the bottom of perdition.
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The mysteries buried vnder this type of the casting vp of Ionas, the seconde principall consideration vvherein I bounded my selfe, are collected by some, 1. The preaching of the gospell to the Gentiles not before the passion and resurrection of Christ,
The Mysteres buried under this type of the casting up of Ionas, the seconde principal consideration wherein I bounded my self, Are collected by Some, 1. The preaching of the gospel to the Gentiles not before the passion and resurrection of christ,
2. A lanterne of comforte to all that sit in the darkenesse of affliction and in the shadowe of death, held out in the enlargement of Ionas, who though hee vvere swallowed downe into the bowels of an vnmercifull beast,
2. A lantern of Comfort to all that fit in the darkness of affliction and in the shadow of death, held out in the enlargement of Ionas, who though he were swallowed down into the bowels of an unmerciful beast,
But the only counterpane indeed to match this original, is the resurrection of the blessed sonne of God from death to life, figured in the restitution of the prophet to his former estate of liuelyhode,
But the only counterpane indeed to match this original, is the resurrection of the blessed son of God from death to life, figured in the restitution of the Prophet to his former estate of liuelyhode,
For so hee telleth the Scribes and Pharisees twise in one Evangelist, An evill and adulterous generation, (degenerated from the faith and workes of their father Abraham, wherein standeth the right descent of his children) asketh a signe, but no signe shall bee given vnto it, saue the signe of the Prophet Ionas.
For so he Telleth the Scribes and Pharisees twice in one Evangelist, an evil and adulterous generation, (degenerated from the faith and works of their father Abraham, wherein Stands the right descent of his children) asks a Signen, but no Signen shall be given unto it, save the Signen of the Prophet Ionas.
For as Ionas vvas three daies and three nightes in the whales belly so shall the sonne of man bee three daies and three nightes in the •earte of the earth.
For as Ionas was three days and three nights in the Whale's belly so shall the son of man be three days and three nights in the •earte of the earth.
His meaning was, that if this so vnlikely, and in nature so vncredible a signe coulde not mooue them, all the tokens in heaven and earth would not take effect.
His meaning was, that if this so unlikely, and in nature so uncredible a Signen could not move them, all the tokens in heaven and earth would not take Effect.
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Hee that tolde them of the signe before mentioned, signified the same worke vnder the name and shadow of the temple of Ierusalem, a little to obscure his meaning, (and that hee tearmed a signe also,) Destroie this temple, and I will builde it againe in three daies.
He that told them of the Signen before mentioned, signified the same work under the name and shadow of the temple of Ierusalem, a little to Obscure his meaning, (and that he termed a Signen also,) Destroy this temple, and I will build it again in three days.
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He meante not the temple of Salomon, as they mistooke, but the temple of his bodie, more costly and glorious than ever that admired temple of theirs, the buildinge whereof in the counsaile of his father was more than forty and sixe yeares, even from the first age of the worlde,
He meant not the temple of Solomon, as they mistook, but the temple of his body, more costly and glorious than ever that admired temple of theirs, the building whereof in the counsel of his father was more than forty and sixe Years, even from the First age of the world,
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and everie stone therein, angular, precious, and tryed, cut out of a mountaine without handes, ordeined from the highest heauens without humane furtheraunce;
and every stone therein, angular, precious, and tried, Cut out of a mountain without hands, ordained from the highest heavens without humane furtherance;
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and such whereof hee affirmed longe before in the mouth of his Prophet, who could iustifie his saying, Thou shalt not suffer thine holy one to see corruption ;
and such whereof he affirmed long before in the Mouth of his Prophet, who could justify his saying, Thou shalt not suffer thine holy one to see corruption;
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though of the other temple hee prophecied, and it was perfourmed, there shall not a stone bee lefte standing vpon a stone that shall not bee cast dovvne. Praedixit, & revixit.
though of the other temple he prophesied, and it was performed, there shall not a stone be left standing upon a stone that shall not be cast down. Praedixit, & revixit.
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The earth-quake at the very time of his resurrection, Math. 28. the testimonie and rebuke of Angelles, vvhy seeke yee the living amongest the deade? hee is risen, he is not here, his manifestation to one, to two, to twelue, to moe than fiue hundreth at once, once and againe, his breaking of breade amongst them;
The earthquake At the very time of his resurrection, Math. 28. the testimony and rebuke of Angels, why seek ye the living amongst the dead? he is risen, he is not Here, his manifestation to one, to two, to twelue, to more than fiue Hundredth At once, once and again, his breaking of bread among them;
the printes of his handes and side, their very fingers and nayles for evidence sake thrust into them, togither with so many predictions that thus it must bee,
the prints of his hands and side, their very fingers and nails for evidence sake thrust into them, together with so many predictions that thus it must be,
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Or if there be any of so audacious impiety as to deny the scriptures, (the warrante whereof is so stronge, that Paul in the Actes of the Apostles, not tarrying the answere of king Agrippa, by his owne mouth speaketh in his name by a reasonable and vndoubted concession, I know thou beleevest them, and hee thought it afterwardes firme enough to prooue any article of the faith without other force according to the scriptures ;) let them listen a while to that learned disputation that GREAT ATHANASIVS helde concerning this point.
Or if there be any of so audacious impiety as to deny the Scriptures, (the warrant whereof is so strong, that Paul in the Acts of the Apostles, not tarrying the answer of King Agrippa, by his own Mouth speaks in his name by a reasonable and undoubted concession, I know thou Believest them, and he Thought it afterwards firm enough to prove any article of the faith without other force according to the Scriptures;) let them listen a while to that learned disputation that GREAT ATHANASIUS held Concerning this point.
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And hee holdeth it a senselesse thing, that a dead man shoulde haue the power so to extimulate and pricke the mindes of the livinge, that the Grecian and Pagan was brought to forsake his auncient, nationall idolatries,
And he holds it a senseless thing, that a dead man should have the power so to extimulate and prick the minds of the living, that the Grecian and Pagan was brought to forsake his ancient, national idolatries,
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that a man forsaken of life, and able to doe nothing, should so hinder the actions of actiue and liues-men, that by the preaching of Iesus of Nazareth,
that a man forsaken of life, and able to do nothing, should so hinder the actions of active and liues-men, that by the preaching of Iesus of Nazareth,
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an adulterer leaveth his adulteries, a murtherer his bloud sheades, and at the naming of his dreadfull name, the very devilles departe from their oracles and oratories. He vrgeth yet further.
an adulterer Leaveth his adulteries, a murderer his blood sheades, and At the naming of his dreadful name, the very Devils depart from their oracles and oratories. He urges yet further.
Howe can the carkas of a dead man prevaile so much with the living, that vpon the confidence of life therein contained, they haue endured the losse of libertie, countrie, wife, children, goods, good name, and life it selfe, with such Christian magnanimity, that the Arrians espying it, beganne to receiue it as a ruled and resolved case not to be doubted of, there is no Christian living that feareth death.
Howe can the carcase of a dead man prevail so much with the living, that upon the confidence of life therein contained, they have endured the loss of liberty, country, wife, children, goods, good name, and life it self, with such Christian magnanimity, that the Arians espying it, began to receive it as a ruled and resolved case not to be doubted of, there is no Christian living that fears death.
As for the slaunder of his sworne enemies the Iewes, whose malice cannot ende but in the ende of the woorlde, vvho contrary to common humanity belyed him in his graue,
As for the slander of his sworn enemies the Iewes, whose malice cannot end but in the end of the world, who contrary to Common humanity belied him in his graven,
VVhy haue we taken or given the accursed wages of vnrighteousnesse to speake falshode? But how could it bee the meane time, that you may knowe they shewed themselues starkest fooles, vvhere they professed greatest vvisedome? VVas there not caution and provision enough before hande? Sir, wee remember, this deceiver saide thus ? was not a greate stone rolled to the mouth of the graue? and their seale set vpon the stone ? and a watch apointed to attende the sepulchre ? Standeth it vvith reason, that a fewe disciples, their eies yet streaming,
Why have we taken or given the accursed wages of unrighteousness to speak falsehood? But how could it be the mean time, that you may know they showed themselves starkest Fools, where they professed greatest Wisdom? Was there not caution and provision enough before hand? Sir, we Remember, this deceiver said thus? was not a great stone rolled to the Mouth of the graven? and their seal Set upon the stone? and a watch appointed to attend the Sepulchre? Stands it with reason, that a few Disciples, their eyes yet streaming,
and their heartes aking with their late losse, bruised reedes, the staffe of their comfortes being taken from them, the children of the bride-chamber mourning for the absence of the bridge-grome, lambes amongst ravenous and bloud sucking woules, shoulde dare to attempte an acte so dangerous to be vndertaken,
and their hearts aching with their late loss, Bruised redes, the staff of their comforts being taken from them, the children of the bridechamber mourning for the absence of the bridge-grome, Lambs among ravenous and blood sucking woules, should Dare to attempt an act so dangerous to be undertaken,
But why doe I fighte against a disarmed and vnworthie falshode? If angels, men, weomen, disciples, strangers, friendes, foes, a clowde of sufficient vvitnesses,
But why do I fight against a disarmed and unworthy falsehood? If Angels, men, women, Disciples, Strangers, Friends, foes, a cloud of sufficient Witnesses,
if the amasemente of the watch, newes of the souldiours, subornation of high-priestes and elders, the letter of Pilate to the Emperour to signifie no lesse,
if the amasemente of the watch, news of the Soldiers, subornation of High priests and Elders, the Letter of Pilate to the Emperor to signify no less,
if his owne walking, talking, eating, drinking, conversing, visible ascending, if preaching, beleeving, and both livinge and dying in that beleefe, bee enough to mooue credite, Christ is risen from the deade,
if his own walking, talking, eating, drinking, conversing, visible ascending, if preaching, believing, and both living and dying in that belief, bee enough to move credit, christ is risen from the dead,
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but the Lambe that vvas killed, or rather the Lyon that was raised by the power of his owne might? And therefore it is righte vvell observed by Bernarde, that all those resurrections which we reade of in former times, of the Shunamites sonne and others, vvere istius praeambulae, not onely fore-runners and leaders to this,
but the Lamb that was killed, or rather the lion that was raised by the power of his own might? And Therefore it is right well observed by Bernard, that all those resurrections which we read of in former times, of the Shunamites son and Others, were This praeambulae, not only forerunners and leaders to this,
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And these were the differences betwixte those and this later, that then they came foorth of their graues or vvere recovered to life mortui, sed iterum morituri, deade I confesse,
And these were the differences betwixt those and this later, that then they Come forth of their graves or were recovered to life Deads, sed iterum Morituri, dead I confess,
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but vvithall they were to die againe: Christ dyeth no more. That Elizaeus restored a childe, sed alterum non seipsum, an other not himselfe: Christ himselfe.
but withal they were to die again: christ Dies no more. That Elizaeus restored a child, sed alterum non seipsum, an other not himself: christ himself.
But to returne to the heade of the race vvhere wee first began, vvee haue founde the signe and the thing signified thus farre fitted together, that as Ionas the thirde day vvas cast vp out of the bellye of the fish,
But to return to the head of the raze where we First began, we have found the Signen and the thing signified thus Far fitted together, that as Ionas the Third day was cast up out of the belly of the Fish,
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To vs it shall bee more than a signe, even dearer to our soules than our soules are to vs. It shall haue wonder and wonder enough ▪ but withal we will not lose our fruit and our part therein for a worldes ransome.
To us it shall be more than a Signen, even Dearer to our Souls than our Souls Are to us It shall have wonder and wonder enough ▪ but withal we will not loose our fruit and our part therein for a world's ransom.
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& the graue shut the mouth vpon vs, & hell make her full triumph, but for this graine of faith, that Christ is risen from the dead, and is become the first fruites of those that sleepe.
& the graven shut the Mouth upon us, & hell make her full triumph, but for this grain of faith, that christ is risen from the dead, and is become the First fruits of those that sleep.
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And, hee is the heade of the body of the church (not an head to himselfe without respect to his member) the beginning and first begotten of the deade (not without brethren and sisters in the same kinde of generation) that he in all thinges might haue the preheminence.
And, he is the head of the body of the Church (not an head to himself without respect to his member) the beginning and First begotten of the dead (not without brothers and Sisters in the same kind of generation) that he in all things might have the pre-eminence.
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What other restoratiue had the fainting and dying soule of Iob to comfort it selfe with, vvhat other blessing and sap in the vine, in that deadest winter of affliction, vvhat other couche to lodge his distressed and diseased bones vpon, what helper,
What other restorative had the fainting and dying soul of Job to Comfort it self with, what other blessing and sap in the vine, in that deadest winter of affliction, what other couch to lodge his distressed and diseased bones upon, what helper,
when his wife molested him, what friend, when his friendes forsooke him, but this onelye meditation vvhich was in steede of friendes, wife, bed, borde, all thinges vnto him, I knowe my redeemer liveth ? that is:
when his wife molested him, what friend, when his Friends forsook him, but this only meditation which was in steed of Friends, wife, Bed, board, all things unto him, I know my redeemer lives? that is:
Hence came it, that the blessed vessell of election made that free challendge to all the actours and pleaders that condemnation had, fearing neither the districte iustice of God,
Hence Come it, that the blessed vessel of election made that free challenge to all the actors and pleaders that condemnation had, fearing neither the district Justice of God,
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Who is also at the righte hande of God, and maketh request likewise for vs. So that the sinewes & strength of his confidence is not so much in the death,
Who is also At the right hand of God, and makes request likewise for us So that the sinews & strength of his confidence is not so much in the death,
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As much as to say, pull downe temples and synagogues, burne the writings of Prophets and Apostles, stoppe your •ares at the voice of charmers, praise the dead more than the living,
As much as to say, pull down Temples and Synagogues, burn the writings of prophets and Apostles, stop your •ares At the voice of charmers, praise the dead more than the living,
and the beautifull flowre of the roote of Iesse, though withered and defaced for a while in his passion, hath so reflourished by raysing him selfe, that in him is the blooming and springing of all that loue his name.
and the beautiful flower of the root of Iesse, though withered and defaced for a while in his passion, hath so reflourished by raising him self, that in him is the blooming and springing of all that love his name.
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Gregorie vpon these wordes of the last of Sain• Matthew, But some doubted, (VVherevpon hee else-where •oteth, that it was the especiall providence of God, that Thomas shoulde bee away,
Gregory upon these words of the last of Sain• Matthew, But Some doubted, (Whereupon he elsewhere •oteth, that it was the especial providence of God, that Thomas should be away,
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and that it was not so much a touch of infirmitye in them, as a confi•mation to vs, who by that meanes haue the resurrection prooved by so many the more argumentes) there are many, saith hee, who considering the departure of the spirit from the flesh, the goinge of that flesh into rottennesse, that rottennesse into dust, that dust into the elementes thereof,
and that it was not so much a touch of infirmity in them, as a confi•mation to us, who by that means have the resurrection proved by so many the more Arguments) there Are many, Says he, who considering the departure of the Spirit from the Flesh, the going of that Flesh into rottenness, that rottenness into dust, that dust into the elements thereof,
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and water, the bowels of wilde beastes, gordges of birdes, entralles of fishes, yea the very throate that belongeth to the times themselues, ever bee able to restore and redeliver it to the former services thereof? Heerevpon they inferred, vvho had no longinge after life,
and water, the bowels of wild beasts, gordges of Birds, entrails of Fish, yea the very throat that belongeth to the times themselves, ever be able to restore and redeliver it to the former services thereof? Hereupon they inferred, who had no longing After life,
For what doth the worlde daylie, in the elementes and creatures thereof, but imitate our resurrection? VVe see by degrees of time, the withering and falling of the leaues from the trees, the intermission of their fruites &c. And beholde vpon the suddaine,
For what does the world daily, in the elements and creatures thereof, but imitate our resurrection? We see by Degrees of time, the withering and falling of the leaves from the trees, the intermission of their fruits etc. And behold upon the sudden,
And that which thou sowest, thou sowest not that body that shall bee, but the naked and simple seede, whereof the blade and the eare with the rest of the burthen and encrease ariseth.
And that which thou sowest, thou sowest not that body that shall be, but the naked and simple seed, whereof the blade and the ear with the rest of the burden and increase arises.
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If wee shall shewe this booke to the Atheistes and Epicures of these daies, and bid them reade therein the resurrection of the flesh, liuely discoursed,
If we shall show this book to the Atheists and Epicureans of these days, and bid them read therein the resurrection of the Flesh, lively discoursed,
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or will not because their heartes are seared, I say no more but this, at Paul of the hiding of the Gospell to the like nighte-birdes, I am sure, they are seared and sealed to them that perish.
or will not Because their hearts Are seared, I say no more but this, At Paul of the hiding of the Gospel to the like nightbirds, I am sure, they Are seared and sealed to them that perish.
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the graue shutting her mouth, and destruction closing her iawes vpon them; and when others awake to singe, themselues awaking to howling and everlasting lamentation.
the graven shutting her Mouth, and destruction closing her Jaws upon them; and when Others awake to sing, themselves awaking to howling and everlasting lamentation.
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For our owne partes wee rest assured in the authour and finisher of our faith, that if the spirit of him who raised vp Ionas and Iesus from the dead dwell in vs, hee that raised vp them, shall also quicken our mortall bodies.
For our own parts we rest assured in the author and finisher of our faith, that if the Spirit of him who raised up Ionas and Iesus from the dead dwell in us, he that raised up them, shall also quicken our Mortal bodies.
And as hee spake to the fish and it cast vp Ionas, spake to the earth and it cast vp Iesus (for vpon the trueth of his fathers word did his flesh rest in hope :) so the time shall come, when all •hat are in the graues shall heare the voice of the sonne of God ;
And as he spoke to the Fish and it cast up Ionas, spoke to the earth and it cast up Iesus (for upon the truth of his Father's word did his Flesh rest in hope:) so the time shall come, when all •hat Are in the graves shall hear the voice of the son of God;
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vvhen hee shall speake to the earth giue, and to the sea restore my sonnes and daughters, to all the creatures in the vvorlde keepe not backe mine inheritance,
when he shall speak to the earth give, and to the sea restore my Sons and daughters, to all the creatures in the world keep not back mine inheritance,
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And as Ionas was cast vp against the wil of the fish, his bowels not able to hold him longer then the pleasure of God was, and Christ returned to life with a songe of triumph in his mouth, O graue where is thy conquest? because it was vnpossible that he should be ho•den of it ; so when that howre commeth:
And as Ionas was cast up against the will of the Fish, his bowels not able to hold him longer then the pleasure of God was, and christ returned to life with a song of triumph in his Mouth, Oh graven where is thy conquest? Because it was unpossible that he should be ho•den of it; so when that hour comes:
And the sea shall finde no rest, till the drowned be brought forth ▪ nor any creature of the world be able to steale one bone that hath bin committed vnto it:
And the sea shall find no rest, till the drowned be brought forth ▪ nor any creature of the world be able to steal one bone that hath been committed unto it:
but all kindes of deathes shal be swallowed vp into a general victory, and in his name that hath wonne the field for vs, we shall ioifully sing, thankes be vnto God that hath given vs victory through our Lord Iesus Christ.
but all Kinds of deaths shall be swallowed up into a general victory, and in his name that hath won the field for us, we shall joyfully sing, thanks be unto God that hath given us victory through our Lord Iesus christ.
And as Ionas was cast vp vpon the drie ground, the land of the living, where he might walke and breath and repose himselfe without danger of miscarying,
And as Ionas was cast up upon the dry ground, the land of the living, where he might walk and breath and repose himself without danger of miscarrying,
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Our corruptible shall put on incorruption, our mortall immortality, & we shal liue with the lambe that was slaine, in eternal glory Other shal rise to shame & perpetual cōtempt, Dan. 12. And to the resurrectiō of cōdemnatiō, Ioh. 5. Saddu•es, Saturnians, Basilidians, Epicures, Atheists, which haue trodden this precious pearle of doctrine vnder their swinish feet,
Our corruptible shall put on incorruption, our Mortal immortality, & we shall live with the lamb that was slain, in Eternal glory Other shall rise to shame & perpetual contempt, Dan. 12. And to the resurrection of condemnation, John 5. Saddu•es, Saturnians, Basilidians, Epicureans, Atheists, which have trodden this precious pearl of Doctrine under their swinish feet,
There shall be no monsters of land or sea to make vs afraid any more, no sorrow to disquiet, no sicknesse to distemper, no death to dissolve vs, no sin to obiect vs to the wrath of God and to bring vs in danger of loosing his grace.
There shall be no monsters of land or sea to make us afraid any more, no sorrow to disquiet, no sickness to distemper, no death to dissolve us, no since to Object us to the wrath of God and to bring us in danger of losing his grace.
LECTVRE. Chap. 3. ver. 2. And the worde of the Lorde came vnto Ionas the seconde time, saying, Arise, goe vnto Niniveh, that great citie, &c. THe summe of the whole prophecie, and of every part therein, I have often told you, is in variety of examples, the mercy of God towards his poore creatures.
LECTURE. Chap. 3. ver. 2. And the word of the Lord Come unto Ionas the seconde time, saying, Arise, go unto Nineveh, that great City, etc. THe sum of the Whole prophecy, and of every part therein, I have often told you, is in variety of Examples, the mercy of God towards his poor creatures.
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The boundes whereof, if any desire to learne how large they are, let him cōsider that in this present history it is exhibited, both to Iewes & Gētiles:
The bounds whereof, if any desire to Learn how large they Are, let him Consider that in this present history it is exhibited, both to Iewes & Gētiles:
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Paul in his first to Timothy glorieth in the mercie of Iesus Christ which he had shewed vpon him, to the ensample of such as shoulde beleeve in time to come.
Paul in his First to Timothy Glorieth in the mercy of Iesus christ which he had showed upon him, to the ensample of such as should believe in time to come.
and sheadeth it selfe orderly into foure parts. 1. The calling or commission of Ionas renued. 2. The perfourmance of his message. 3. The repentance of Niniveh. 4. Their delivery.
and sheadeth it self orderly into foure parts. 1. The calling or commission of Ionas renewed. 2. The performance of his message. 3. The Repentance of Nineveh. 4. Their delivery.
Wherein (besides the authour, and other particulars heretofore extracted from the same words) we will rest our selues especially vpon these three points. 1. The repitition of his warrāt;
Wherein (beside the author, and other particulars heretofore extracted from the same words) we will rest our selves especially upon these three points. 1. The repartition of his warrant;
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Ionas being become a new man, after his baptisme & regeneration in the water of the sea, receiveth a new commission, his former being forfeited by disobedience.
Ionas being become a new man, After his Baptism & regeneration in the water of the sea, receives a new commission, his former being forfeited by disobedience.
Then, because Ionas had disanulled his first commission, it stood as voide vnto him and of none effect, till it was repeated the second time. Peter denying his maister three times,
Then, Because Ionas had Disannulled his First commission, it stood as void unto him and of none Effect, till it was repeated the second time. Peter denying his master three times,
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so the breeding of Christ in the consciences of men, and begetting or preserving of children to God, cannot be done without often and carefull endevour bestowed therein.
so the breeding of christ in the Consciences of men, and begetting or preserving of children to God, cannot be done without often and careful endeavour bestowed therein.
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for leesing his wonted preheminence, and as they wondered, when they heard that Saul prophecied What? is Saul become one of the prophets ▪ so it might have given as iust a cause of admiration, that Ionas was become none of the prophetes.
for leesing his wonted pre-eminence, and as they wondered, when they herd that Saul prophesied What? is Saul become one of the Prophets ▪ so it might have given as just a cause of admiration, that Ionas was become none of the Prophets.
He crieth vnto the fooles (and such vvee are all) Prove•bes 1. O yee foolish, howe long will yee lo•• foolishnesse? hee dealeth vvith sinners as David dealte vvith Saul, vvho tooke avvay his speare,
He cries unto the Fools (and such we Are all) Prove•bes 1. Oh ye foolish, how long will ye lo•• foolishness? he deals with Sinners as David dealt with Saul, who took away his spear,
and if wee take not vvarning, hee will further punish vs. He dresseth his vineyarde, Esay the fifth, vvith the best and kindliest husbandrie that his heart coulde invente;
and if we take not warning, he will further Punish us He dresseth his vineyard, Isaiah the fifth, with the best and kindliest Husbandry that his heart could invente;
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aftervvardes hee looked (required not the first howre, but tarrying the full time) hee looked that it shoulde bring foorth grapes, in the autumne and vintage season.
afterwards he looked (required not the First hour, but tarrying the full time) he looked that it should bring forth grapes, in the autumn and vintage season.
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Hee vvaiteth for the fruite of his figge tree three yeares, Luke the thirteenth, and is content to bee entreated, that digging and dounging, and expectation a fourth yeare may be bestowed vpon it.
He waiteth for the fruit of his fig tree three Years, Lycia the thirteenth, and is content to be entreated, that digging and dounging, and expectation a fourth year may be bestowed upon it.
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They saie that moralize the parable, that hee stayed for the synagogue of the Iewes, the first yeare of the patriarches, the seconde of the Iudges, the thirde of the kinges,
They say that moralise the parable, that he stayed for the synagogue of the Iewes, the First year of the Patriarchs, the seconde of the Judges, the Third of the Kings,
and that the fourth of the prophets it was cut dovvne. Likewise that hee hath waited for the church of Christianity, three yeares, that is three revolutions and periodes of ages, thrice five hundreth yeares from the passion of Christ;
and that the fourth of the Prophets it was Cut down. Likewise that he hath waited for the Church of Christianity, three Years, that is three revolutions and periods of ages, thrice five Hundredth Years from the passion of christ;
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The fourth is nowe in passing, vverein it is not vnlikely that both these fi•ge-trees shall bee cut dovvne. VVhatsoever iudgementes are pronounced (Amos the first and second) against Damascus and Iudah and the rest, are for three transgressions & for foure :
The fourth is now in passing, wherein it is not unlikely that both these fi•ge-trees shall be Cut down. Whatsoever Judgments Are pronounced (Amos the First and second) against Damascus and Iudah and the rest, Are for three transgressions & for foure:
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as the henne her chickens, seemeth to bee without number, as appeareth by this interrogation, O Ierusalem Ierusalem howe often ? Notwithstanding these presidents and presumptions of his mercy, the safest way shall bee to rise at his first call,
as the hen her chickens, seems to be without number, as appears by this interrogation, Oh Ierusalem Ierusalem how often? Notwithstanding these Presidents and presumptions of his mercy, the Safest Way shall be to rise At his First call,
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He punished his angels in heaven for one breach, Achan for one sacriledge, Miriam for one slaunder, Moses for one vnbeliefe, Ananias and Saphira for one lie;
He punished his Angels in heaven for one breach, achan for one sacrilege, Miriam for one slander, Moses for one unbelief, Ananias and Sapphira for one lie;
Iude had some reason & meaning in noting the corrupt trees, that were twice dead. For if they twice die, it is likely enough that custome vvill prevaile against them,
Iude had Some reason & meaning in noting the corrupt trees, that were twice dead. For if they twice die, it is likely enough that custom will prevail against them,
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and that they vvill die the thirde time, and not giue over death, till they bee finally rooted vp. There are tvvo reasons that maie iustly deterre vs from this carelesnesse and security in offending, vvhich I labour to disvvade. 1. the strength that sinne gathereth by growing and going forwardes.
and that they will die the Third time, and not give over death, till they be finally rooted up. There Are tvvo Reasons that may justly deter us from this carelessness and security in offending, which I labour to dissuade. 1. the strength that sin gathereth by growing and going forwards.
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It creepeth like a canker, or some other contagious disease in the body of man; and because it is not timely espied and medicined, threatneth no small hazarde vnto it.
It creeps like a canker, or Some other contagious disease in the body of man; and Because it is not timely espied and medicined, threatens no small hazard unto it.
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It fareth therevvith as vvith a tempest vpon the seas, in vvhich there are first, Leves vndae, little waues, afterwardes maiora volumi•a, greater volumes of waters, & then perhapps ignei globi, balles of fire,
It fareth therewith as with a tempest upon the Seas, in which there Are First, Leves vndae, little waves, afterwards marjoram volumi•a, greater volumes of waters, & then perhaps ignei globi, balls of fire,
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first an egge, next a cockatrice, then a serpent, & afterwards a fierie flying serpent. Custome, they hold, is an other nature, and a nature fashioned and wrought by art:
First an egg, next a cockatrice, then a serpent, & afterwards a fiery flying serpent. Custom, they hold, is an other nature, and a nature fashioned and wrought by art:
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if there bee any wickednesse in my handes, &c. then let mine enemie persecute my soule by suggestion, and take it by consent, let him tread my life vpon the earth, by action, and lay mine honour in the duste, by custome and pleasure therein.
if there be any wickedness in my hands, etc. then let mine enemy persecute my soul by suggestion, and take it by consent, let him tread my life upon the earth, by actium, and lay mine honour in the dust, by custom and pleasure therein.
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And as there is one kinde of drunkennesse in excesse of wine, an other of forgetfulnesse, so there is a thirde that commeth by lust and desire of sinning. 2. Nowe if the custome of sinne bee seconded vvith the iudgement of God, adding an other vveight vnto it, blinding our eies and hardening our heartes, that vvee may neither see nor vnderstande,
And as there is one kind of Drunkenness in excess of wine, an other of forgetfulness, so there is a Third that comes by lust and desire of sinning. 2. Now if the custom of sin be seconded with the judgement of God, adding an other weight unto it, blinding our eyes and hardening our hearts, that we may neither see nor understand,
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least vvee should bee saved, and because wee doe not those good thinges which wee knowe, therefore wee shall not knowe those evill thinges which wee doe, but as men bereft of heart, runne on a senselesse and endlesse race of iniquity, till the daies of gracious visitation bee out of date, it vvill not be hard to determine, vvhat the end vvill bee.
lest we should be saved, and Because we do not those good things which we know, Therefore we shall not know those evil things which we do, but as men bereft of heart, run on a senseless and endless raze of iniquity, till the days of gracious Visitation be out of date, it will not be hard to determine, what the end will be.
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For vvhereas at the first vvee vvere possessed but by one devill, novve hee commeth associated vvith seven others, all vvorse than himselfe, and there they intende for ever to inhabite. Therefore it shall not be amisse for vs to breake of vvickednesse betimes,
For whereas At the First we were possessed but by one Devil, now he comes associated with seven Others, all Worse than himself, and there they intend for ever to inhabit. Therefore it shall not be amiss for us to break of wickedness betimes,
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If then hee take his time to give vs over to our selves and the malignity of our diseases, wee may say too late as sometime Christ of Ierusalem, O that wee had knowne the thinges that belong to our peace,
If then he take his time to give us over to our selves and the malignity of our diseases, we may say too late as sometime christ of Ierusalem, Oh that we had known the things that belong to our peace,
Sitting betokeneth the body at ease, but the minde may be occupied. Rising most commonly is an argument that both are disposed to vndertake some worke.
Sitting Betokeneth the body At ease, but the mind may be occupied. Rising most commonly is an argument that both Are disposed to undertake Some work.
Now as it is both shame and sin for any sorts of men to trifle in their calling, (for wee shall all rise in our order, but those vnordinate walkers, saith Bernard, in what order shall they rise, who keepe not that order and ranke vvhich GOD hath assigned them vnto ?) so especially for those that are sent about the message.
Now as it is both shame and since for any sorts of men to trifle in their calling, (for we shall all rise in our order, but those unordinate walker's, Says Bernard, in what order shall they rise, who keep not that order and rank which GOD hath assigned them unto?) so especially for those that Are sent about the message.
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birdes had their nestes and foxes their holes, but Christ had no resting place till his worke being finished, he had dearly earned and deserved to haue his leaue warranted vnto him,
Birds had their nests and foxes their holes, but christ had no resting place till his work being finished, he had dearly earned and deserved to have his leave warranted unto him,
Thomas Becket an evill man, and in an evill cause, but vvith wordes not impertinent to his place if he had well applied them, aunswered one, who advised him to deale more moderately towardes the king:
Thomas Becket an evil man, and in an evil cause, but with words not impertinent to his place if he had well applied them, answered one, who advised him to deal more moderately towards the King:
Sleepest thou Peter? is Iudas vvaking? are the high-priests consulting? the souldiours banding? the sonne of man neare his betraying? the envious man sowing his tares, marring the field, hindring the good seed,
Sleepest thou Peter? is Iudas waking? Are the High priests consulting? the Soldiers banding? the son of man near his betraying? the envious man sowing his tares, marring the field, hindering the good seed,
They must be labourers that are sent into that harvest, and to shew what a blessing it is that such be sent, the Lord of the harvest, must be earnestly praied vnto.
They must be labourers that Are sent into that harvest, and to show what a blessing it is that such be sent, the Lord of the harvest, must be earnestly prayed unto.
and though the least of all the apostles, in some honours of that calling, yet in the burthens and taskes that belonged vnto it, he attributed it to the speciall grace of God, that hee labou•ed more abundantly than all they.
and though the least of all the Apostles, in Some honours of that calling, yet in the burdens and tasks that belonged unto it, he attributed it to the special grace of God, that he labou•ed more abundantly than all they.
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The force of example, wee all know, and very greate to induce likenesse of manners, and to verifie the the proverbe in the prophet. Like people, like priest; like servant, like maister; like maide, like mistresse; like buyer like seller; like lender, like borrower;
The force of Exampl, we all know, and very great to induce likeness of manners, and to verify the the proverb in the Prophet. Like people, like priest; like servant, like master; like maid, like mistress; like buyer like seller; like lender, like borrower;
God telleth Ierusalē in the 16. of Ezec. that al that vsed proverbes, should vse this amongst the rest against her, As is the mother, so is the daughter.
God Telleth Ierusalē in the 16. of Ezekiel that all that used proverbs, should use this among the rest against her, As is the mother, so is the daughter.
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and thou art the sister of thy sisters, which forsooke their husbandes and their children. You see how evenly they tread in the steppes of the same sinnes.
and thou art the sister of thy Sisters, which forsook their Husbands and their children. You see how evenly they tread in the steps of the same Sins.
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And for this cause I take it, amongst others, Niniveh is crowned in the next words with the honorable title of her greatnesse, to let her know, that the more eminent in dignity, the nearer shee lay to daunger,
And for this cause I take it, among Others, Nineveh is crowned in the next words with the honourable title of her greatness, to let her know, that the more eminent in dignity, the nearer she lay to danger,
Speake to the hauty monarch of the world, knocke at the gates of his prowde pallace, beat the eares of those insolent and wealthy marchants, shake them from the settled lees of their long continued abhominations ▪ and thou shalt end many labours in one, thou shalt doe a cure vpon the heart of the principall cittie, the benefite whereof shall spread it selfe into the partes of the whole countrie.
Speak to the haughty monarch of the world, knock At the gates of his proved palace, beatrice the ears of those insolent and wealthy Merchants, shake them from the settled lees of their long continued abominations ▪ and thou shalt end many labours in one, thou shalt do a cure upon the heart of the principal City, the benefit whereof shall spread it self into the parts of the Whole country.
But if Niniveh bee so greate in vvealth, and so deepely rooted in pride ▪ that shee vvill not bee reformed, tell h•r, shee hath climbde so high to have the lower downe-fall,
But if Nineveh be so great in wealth, and so deeply rooted in pride ▪ that she will not be reformed, tell h•r, she hath climbde so high to have the lower downfall,
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and Niniveh greater then Babylon, and Troy lesse then them both, but in her flourishing daies the piller of that part of the world) of vvhich and many their companions wee may now truely say.
and Nineveh greater then Babylon, and Troy less then them both, but in her flourishing days the pillar of that part of the world) of which and many their Sodales we may now truly say.
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Let mee adde the renowned citties of Italy by some never sufficiently magnified, Rich Venice, Greate Millaine, Auncient Ravenna, Fruitfull Bononia, Noble Naples, with all their glorious sisters and confederates,
Let me add the renowned cities of Italy by Some never sufficiently magnified, Rich Venice, Great Milan, Ancient Ravenna, Fruitful Bologna, Noble Naples, with all their glorious Sisters and confederates,
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When the Emperour Constantius came in triumph to Rome, and behelde the companies that entertained him, he repeated a saying of Cyneas the Epirote, that he had seene so many Kings as Citizens.
When the Emperor Constantius Come in triumph to Room, and beheld the companies that entertained him, he repeated a saying of Cynias the Epirote, that he had seen so many Kings as Citizens.
But viewing the buildinges of the cittie, the stately arches of the gates, the turrets, tombes, temples, theatres, bathes and some of the workes like Babell,
But viewing the buildings of the City, the stately arches of the gates, the turrets, tombs, Temples, theatres, baths and Some of the works like Babel,
This was the end of those kinglie men, which Constantius so tearmed, and the end of that lady citty, the mirrour and mistresse of the worlde, vvill bee the same that hath befallen her predecessours.
This was the end of those kingly men, which Constantius so termed, and the end of that lady City, the mirror and mistress of the world, will be the same that hath befallen her predecessors.
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For first the Prophet is willed to cry. And secondly, because he was loth to trust the invention of his owne spirit, hee taketh his texte from the mouth of the Lord, What shall I cry? that all fleshe is grasse &c. Iohn Baptist in the gospell, is but a voice (himselfe not the authour nor speaker) but onely the voice of one that cried in the wildernesse, prepare the waies of the Lorde.
For First the Prophet is willed to cry. And secondly, Because he was loath to trust the invention of his own Spirit, he Takes his text from the Mouth of the Lord, What shall I cry? that all Flesh is grass etc. John Baptist in the gospel, is but a voice (himself not the author nor speaker) but only the voice of one that cried in the Wilderness, prepare the ways of the Lord.
And whether hee spake as lowde as the will of that Crier was, I report mee to the Scribes and Pharisees, Publicans, souldiers, Herode and Herodias, vvhose eares hee claue in two, with denouncing his maisters iudgementes.
And whither he spoke as loud as the will of that Crier was, I report me to the Scribes and Pharisees, Publicans, Soldiers, Herod and Herodias, whose ears he clave in two, with denouncing his masters Judgments.
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and taking words into his mouth which were never ministred vnto him, or to come shorte of it, by keeping backe the coūsailes of his master which he hath disclosed to be made knowne, let that fearefull protestation in the ende of the booke, summing and sealing vp all the curses and woes that went before, testifie to the worlde.
and taking words into his Mouth which were never ministered unto him, or to come short of it, by keeping back the Counsels of his master which he hath disclosed to be made known, let that fearful protestation in the end of the book, summing and sealing up all the curses and woes that went before, testify to the world.
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I protest vnto euerie man that beareth the wordes of the prophecie of this booke, (and of all those other bookes that the finger of God hath written) If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this booke.
I protest unto every man that bears the words of the prophecy of this book, (and of all those other books that the finger of God hath written) If any man shall add unto these things, God shall add unto him the plagues that Are written in this book.
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The protestation hath vveight enough vvithout helpe, to make it sinke into the dullest eares of those who dare adventure at such a price to set their sacrilegious handes to those nice and religious pointes.
The protestation hath weight enough without help, to make it sink into the dullest ears of those who Dare adventure At such a price to Set their sacrilegious hands to those Nicaenae and religious points.
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vvhen he never said, that abuse the worlde vvith olde wiues tales, & olde mens dreames, traditions of Elders, constitutions of Popes, precepts of men, vnwriten truthes, vntrue writings,
when he never said, that abuse the world with old wives tales, & old men's dreams, traditions of Elders, constitutions of Popes, Precepts of men, unwriten truths, untrue writings,
or that sell the worde of the Lorde for gaine, and marchandize that pearle, which the vvise marchant vvill buy vvith all the treasure hee hath, that holde the truth of God in vnreghteousnesse, and dare not free their soules for feare of men,
or that fell the word of the Lord for gain, and merchandise that pearl, which the wise merchant will buy with all the treasure he hath, that hold the truth of God in vnreghteousnesse, and Dare not free their Souls for Fear of men,
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But hee that hath power to adde plagues, whilest the worlde standeth, that is, to multiplie and continue them in such sort, that they shall ever encrease to an hundreth hundreth fold,
But he that hath power to add plagues, whilst the world Stands, that is, to multiply and continue them in such sort, that they shall ever increase to an Hundredth Hundredth fold,
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And being iealous over Timothy vvith a godly iealousie, for feare hee mighte erre concerning the faith as others had done before him, hee adiureth him in the sight of GOD who quickneth all thinges,
And being jealous over Timothy with a godly jealousy, for Fear he might err Concerning the faith as Others had done before him, he adjureth him in the sighed of GOD who Quickeneth all things,
and before Iesus Christ who vnder Pontius Pilate vvitnessed a good confession, to keepe the commaundement given vnto him vvithout spotte and vnrebukeable, vntill the appearing of our Lord Iesus Christ.
and before Iesus christ who under Pontius Pilate witnessed a good Confessi, to keep the Commandment given unto him without spot and unrebukable, until the appearing of our Lord Iesus christ.
Illustrate that which was obscure, and let posterity gratulate it selfe for vnderstanding that, which before they reuerently esteeemed being not vnderstoode.
Illustrate that which was Obscure, and let posterity gratulate it self for understanding that, which before they reverently esteemed being not understood.
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But ever bee sure that thou teach the same things which thou hast learned, & though thou bring vnto them a new fashion, let the matter and substance be all one.
But ever be sure that thou teach the same things which thou hast learned, & though thou bring unto them a new fashion, let the matter and substance be all one.
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I haue neither lente in vsurye, nor men haue lent vnto mee, that is I deale not in these affaires vvhich for the most part breed quarrelles and heart-burninges, yet everye one doth curse mee.
I have neither lent in Usury, nor men have lent unto me, that is I deal not in these affairs which for the most part breed quarrels and heartburnings, yet every one does curse me.
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because wee preach the preachings, that the Lord hath biddē vs, & proclaime his vengāce against sinners, our hand against every man & every mans hand against vs, our tongue against every vice,
Because we preach the preachings, that the Lord hath bidden us, & proclaim his vengeance against Sinners, our hand against every man & every men hand against us, our tongue against every vice,
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We are thought to clamarous against the disorders of commō life, to busie & severe in makinge Philippickes and declamations against every offence. Forgiue vs this fault.
We Are Thought to clamorous against the disorders of Common life, to busy & severe in making Philippickes and declamations against every offence. Forgive us this fault.
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Lastly, if wee open not the doores to those that knock and are penitent, and stand not at the gates with a flaminge swoorde in our mouthes againste those that are obstinate.
Lastly, if we open not the doors to those that knock and Are penitent, and stand not At the gates with a flaming sword in our mouths against those that Are obstinate.
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What? Shall the invincible t•nts of Christ (saith Cyprian) defended with the strength of the Lord, giue place to the terrours & threatnings of men? shall the Church yeeld to the Capitoll? shall the outrages of mad men bee greater than the iudgments and censures of ministers? It must not be.
What? Shall the invincible t•nts of christ (Says Cyprian) defended with the strength of the Lord, give place to the terrors & threatenings of men? shall the Church yield to the Capitol? shall the outrages of mad men be greater than the Judgments and censures of Ministers? It must not be.
O how beautifull are the feete, & how sweete the tongues of those that declare peace? and publish good things? and how vnwelcome of those that proclaime warres & publish woes.
Oh how beautiful Are the feet, & how sweet the tongues of those that declare peace? and publish good things? and how unwelcome of those that proclaim wars & publish woes.
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These latter and last daies, full of the ripest and last sins, which no posterity shalbe able to adde vnto, so drunken and drowned in viciousnes, that as in a plague, we marvaile not so much at those that die,
These latter and last days, full of the Ripest and last Sins, which no posterity shall able to add unto, so drunken and drowned in viciousness, that as in a plague, we marvel not so much At those that die,
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And to giue you one reason for many, we are fearfully afraide, if we take not that wise advertisement that the Apostle gaue in the Epistle to the Coloss. Say to Archippus, take heed to the ministery that thou hast receaved in the Lord that thou fulfill it.
And to give you one reason for many, we Are fearfully afraid, if we take not that wise advertisement that the Apostle gave in the Epistle to the Coloss. Say to Archippus, take heed to the Ministry that thou hast received in the Lord that thou fulfil it.
and least it might be forgotten, set it in the end of many precepts, and advise it by way of post-script, ▪ Take heede, looke vnto it, giue good and carefull regard, haue your eies in your heades ▪ and your hearts in your eie liddes, it is a worke not a play, a burthen nor an honour, a service not a vacancy;
and lest it might be forgotten, Set it in the end of many Precepts, and Advice it by Way of postscript, ▪ Take heed, look unto it, give good and careful regard, have your eyes in your Heads ▪ and your hearts in your eye lids, it is a work not a play, a burden nor an honour, a service not a vacancy;
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Wherin hee so warily behaveth himselfe, havinge bought his experience with cost, that hee departeth not an haires breadth from his directions perfined.
Wherein he so warily behaveth himself, having bought his experience with cost, that he departeth not an hairs breadth from his directions perfined.
As for that which is added, or rather interposed, and by a parenthesis conveyed into the rest, of the greatnesse of Niniveh, it maketh the rather for the commendation of his duetie, that failed not in so large a province,
As for that which is added, or rather interposed, and by a parenthesis conveyed into the rest, of the greatness of Nineveh, it makes the rather for the commendation of his duty, that failed not in so large a province,
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As hee went to Niniveh, and preached according to the worde of the Lorde, so because the same word of the Lorde againe repeated in my text tieth mee to a rememoration of the same particulars, which erst I haue delivered, let it not offend your eares, that I passe not by them without some further explication.
As he went to Nineveh, and preached according to the word of the Lord, so Because the same word of the Lord again repeated in my text tieth me to a rememoration of the same particulars, which erst I have Delivered, let it not offend your ears, that I pass not by them without Some further explication.
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If you thinke on that in the course of this story, you will easily graunte, that the service of my prophet was the more laudable in persisting, and the conversion of the inhabitantes in taking so short a time ▪
If you think on that in the course of this story, you will Easily grant, that the service of my Prophet was the more laudable in persisting, and the conversion of the inhabitants in taking so short a time ▪
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So truely was it said by Esaie in the 40. of his prophecie, They that waite vpon the Lorde shall renue their strength, they shall lifte vp their winges as the Eagles, they shall runne and not bee wearie,
So truly was it said by Isaiah in the 40. of his prophecy, They that wait upon the Lord shall renew their strength, they shall lift up their wings as the Eagles, they shall run and not be weary,
Ionas was quicke enough before, when hee highed himselfe to Tharsis with more hast then good speede (as the wicked and disobedient haue wings vpon their heeles to beare them to destruction, their feete are swifte to shedde bloude, and they runne with more alacritie to death,
Ionas was quick enough before, when he highed himself to Tharsis with more haste then good speed (as the wicked and disobedient have wings upon their heals to bear them to destruction, their feet Are swift to shed blood, and they run with more alacrity to death,
Now he ariseth with a better will, and feeleth agilitie put into his bones which before he was not acquainted with, The word implieth many times such hast as admitteth no dalliance, The Iewes in the 2. of Nehemias havinge hearde of the goodnesse of their God vpon them,
Now he arises with a better will, and feeleth agility put into his bones which before he was not acquainted with, The word Implies many times such haste as admitteth no dalliance, The Iewes in the 2. of Nehemiah having heard of the Goodness of their God upon them,
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Afterwardes when their adversaries reproched thē and charged them with rebellinge against the king, Nehemias aunswered, the God of heaven vvill prosper vs and vnder the warrant of his protections we his servantes will rise and builde, that is, we will not be removed from our worke vvith all your threatnings and discountenancings.
Afterwards when their Adversaries reproached them and charged them with rebelling against the King, Nehemiah answered, the God of heaven will prosper us and under the warrant of his protections we his Servants will rise and build, that is, we will not be removed from our work with all your threatenings and discountenancings.
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Then arose Eliashib the high priest with his brethren the priests & they built the sheepgate &c. And surely if you consider the order and manner of their building how they flanked one the other in the worke, some setting thēselues to the sheepgate, some to the fishport, some to the gate of the olde fishpoole, others to the valley gate, these next vnto those,
Then arose Eliashib the high priest with his brothers the Priests & they built the Sheep gate etc. And surely if you Consider the order and manner of their building how they flanked one the other in the work, Some setting themselves to the Sheep gate, Some to the fishport, Some to the gate of the old Fishpool, Others to the valley gate, these next unto those,
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Will you knowe the cause that Aegysthus became an adulterer? we neede not call for Oedipus or any cunning interpreter to render a reason of his lewde living.
Will you know the cause that Aegisthus became an adulterer? we need not call for Oedipus or any cunning interpreter to render a reason of his lewd living.
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and all in their apointed wardes and stations, and I doubt not but every man (except the greate ones of the Tekoites who put not their neckes to the worke) as earnest as Baruch was, of vvhome it is saide that he killed and fired himselfe in the doing of his taske, ( for they watched in the nighte time, and put not of their cloathes saue onely for the washing :) you vvill easily confesse, that their meaning vvas,
and all in their appointed wards and stations, and I doubt not but every man (except the great ones of the Tekoites who put not their necks to the work) as earnest as baruch was, of whom it is said that he killed and fired himself in the doing of his task, (for they watched in the night time, and put not of their clothes save only for the washing:) you will Easily confess, that their meaning was,
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So Ionas arose. The example riseth with full strength against idlnesse, a sinne as idly and carelessely neglected in this place, as carelessely committed.
So Ionas arose. The Exampl Riseth with full strength against idlnesse, a sin as idly and carelessly neglected in this place, as carelessly committed.
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but your mercy within your bowels, The lower you draw forth these wels of charity, the clearer will your waters flow vnto you.) But where are corrections for the slowthful the meane time? an almes as necessary as the former,
but your mercy within your bowels, The lower you draw forth these wells of charity, the clearer will your waters flow unto you.) But where Are corrections for the slowthful the mean time? an alms as necessary as the former,
The faithlesse stewarde in the gospell being warned to make his accounte and giue over the stewarde-shippe, amidst his perplexed thoughtes what he shoulde doe for times to come, saide within himselfe, I cannot digge, and to begge I am ashamed.
The faithless steward in the gospel being warned to make his account and give over the stewarde-ship, amid his perplexed thoughts what he should do for times to come, said within himself, I cannot dig, and to beg I am ashamed.
And if you will knowe the cause of so many robberies in the fieldes, riottes in your streetes, disorders in common life, wee may shortlie and in a worde deriue them from idlnesse:
And if you will know the cause of so many robberies in the fields, riottes in your streets, disorders in Common life, we may shortly and in a word derive them from idlnesse:
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their industry and painefulnesse to bee such, and so hardly to bee matched in the vvorlde, that almost of the shaddowe, saith he, (rather then substaunce) of a verie small living creature, nature hath made an incomparable thing.
their industry and painfulness to be such, and so hardly to be matched in the world, that almost of the shadow, Says he, (rather then substance) of a very small living creature, nature hath made an incomparable thing.
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nay when the Lorde himselfe sanctified not his rest, before he had first laboured and finished the vvorke of sixe daies, wee are ever in our Sabbathes and restes,
nay when the Lord himself sanctified not his rest, before he had First laboured and finished the work of sixe days, we Are ever in our Sabbaths and rests,
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And goe to the bees ye magistrates of the earth, and learne from that little kingdome of theirs to vse the vigour and sharpenesse of discipline against our vnserviceable drones, who like paralyticke members in the body of man, loose and vnbound in the iointes of obedience, say to the head commaund vs not,
And go to the Bees you Magistrates of the earth, and Learn from that little Kingdom of theirs to use the vigour and sharpness of discipline against our unserviceable drones, who like paralytic members in the body of man, lose and unbound in the Joints of Obedience, say to the head command us not,
and vvhen (I saye not pismires and bees and the little wormes of the grounde) but the angels of heaven are evermore attending vpon their businesses, for thousande thousandes stande before him,
and when (I say not pismires and Bees and the little worms of the ground) but the Angels of heaven Are evermore attending upon their businesses, for thousande thousandes stand before him,
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And went to Niniveh. The first-borne of idlenes, is to do nothing, the next issue shee hath, is to doe that that appertaineth not vnto vs. For to follow vnnecessary businesse to keepe our selues in exercise, is little praise,
And went to Nineveh. The firstborn of idleness, is to do nothing, the next issue she hath, is to do that that appertaineth not unto us For to follow unnecessary business to keep our selves in exercise, is little praise,
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and given to vtter vncomely speech a curious kinde of people to know the liues and affaires of other men, desidious and negligent to amende their owne.
and given to utter uncomely speech a curious kind of people to know the lives and affairs of other men, desidious and negligent to amend their own.
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Adam in that richest & roiallest liberty of his, over all the works of Gods handes, had more desire to knowe and to doe that that was forbidden him then all the rest,
Adam in that Richest & roiallest liberty of his, over all the works of God's hands, had more desire to know and to do that that was forbidden him then all the rest,
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& states-men in forraine common-wealthes, rather then our own, & medlers in any calling of life rather then that which God hath enioined vs. Harpers will deale with the scepters of princes and tel them how to rule.
& statesmen in foreign commonwealths, rather then our own, & meddlers in any calling of life rather then that which God hath enjoined us Harpers will deal with the sceptres of Princes and tell them how to Rule.
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Are all apostles? are all prophets? are all teachers? are all doers of miracles? haue all the giftes of healing? doe all speake with tongues? doe all interpret? Or hath not God devided these graces to sundry men, that every one mighte knowe and doe what belongeth to his calling? The members in the body of man, are not the same,
are all Apostles? Are all Prophets? Are all Teachers? Are all doers of Miracles? have all the Gifts of healing? do all speak with tongues? do all interpret? Or hath not God divided these graces to sundry men, that every one might know and do what belongeth to his calling? The members in the body of man, Are not the same,
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If the whole bodie were an eie, where were the hearing? or if the vvhole vvere an eare vvhere vvere the smelling? Seeing then that we haue giftes that are diverse, according to the grace that is given vnto vs, whither we haue prophesie, let vs prophesie according to the proportion of faith:
If the Whole body were an eye, where were the hearing? or if the Whole were an ear where were the smelling? Seeing then that we have Gifts that Are diverse, according to the grace that is given unto us, whither we have prophesy, let us prophesy according to the proportion of faith:
and like himselfe in the mouthes of sundry Apostles, to teach this ambitious and idly busie age (bringing into nature the like deformed informity of thinges by mingling all togither, wherein the worlde sometimes was,
and like himself in the mouths of sundry Apostles, to teach this ambitious and idly busy age (bringing into nature the like deformed informity of things by mingling all together, wherein the world sometime was,
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and whilst it doeth all thinges, doing nothing worthy of thankes) neither to bee wise in matters appertaining to God or man, more then may stande vvith sobriety,
and while it doth all things, doing nothing worthy of thanks) neither to be wise in matters appertaining to God or man, more then may stand with sobriety,
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To conclude the note, Ionas arose and hasted before at his first call, there wanted not speed to his travaile, he went like the lightning as Ezechiell speaketh of the foure beastes:
To conclude the note, Ionas arose and hasted before At his First call, there wanted not speed to his travail, he went like the lightning as Ezekiel speaks of the foure beasts:
And as the feete of the beastes before mentioned (which in the tenth of Ezechiell are interpreted to bee Cherubins) were straight feete, so are the feete of Ionas straitned towardes Niniveh,
And as the feet of the beasts before mentioned (which in the tenth of Ezekiel Are interpreted to be Cherubim) were straight feet, so Are the feet of Ionas straitened towards Nineveh,
In quo corriget, & c? Wherewithall shall a yong man amende his waies? or an old man his? or theirs, the Prince, subiect, noble, vnnoble, Priest, prophet,
In quo corriget, & c? Wherewithal shall a young man amend his ways? or an old man his? or theirs, the Prince, Subject, noble, unnoble, Priest, Prophet,
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How doe yee saie, we are wise, and the law of the Lord is with vs? for he answereth them with wonder and demonstration to the world, that they were to senselesse to builde vpon so false a grounde.
How do ye say, we Are wise, and the law of the Lord is with us? for he Answers them with wonder and demonstration to the world, that they were to senseless to build upon so false a ground.
Loe, they haue reiected the worde of the Lorde, and what wisedome is in them? The messenger that went to Micheas, to fetch him before Ahab and Iehosaphat, might sooner haue craved his head and obtained it,
Lo, they have rejected the word of the Lord, and what Wisdom is in them? The Messenger that went to Micheas, to fetch him before Ahab and Jehoshaphat, might sooner have craved his head and obtained it,
Beholde nowe, the wordes of the prophetes declare good vnto the king with one accorde. Let thy worde therefore I pray thee, he like the word of one of them, and speake thou good.
Behold now, the words of the Prophets declare good unto the King with one accord. Let thy word Therefore I pray thee, he like the word of one of them, and speak thou good.
So like wise, whatsoever the Lorde saith vnto vs, that let vs doe, and let vs learne how dangerous it is to swerue from his will, I say not by open rebellion as Ionas did,
So like wise, whatsoever the Lord Says unto us, that let us do, and let us Learn how dangerous it is to swerve from his will, I say not by open rebellion as Ionas did,
who being willed in the twenteth of Numbers, onely to speake vnto the rocke, and to vse no other meanes saue the word of their mouthes, and it shoulde giue water vnto them ▪ because they smote it with the rodde, and smote it twice, both to shew their distrust of the promise of God,
who being willed in the Twentieth of Numbers, only to speak unto the rock, and to use no other means save the word of their mouths, and it should give water unto them ▪ Because they smote it with the rod, and smote it twice, both to show their distrust of the promise of God,
and breaking the hedge of the sentence, and with greater pompe of wordes, and every place of her ground exactly measured vnto vs. Ionas was going apace to Niniveh.
and breaking the hedge of the sentence, and with greater pomp of words, and every place of her ground exactly measured unto us Ionas was going apace to Nineveh.
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Now Niniveh, &c. That is, I must tell you by the way once againe for feare of forgetting, I will rarher hinder the history a while then not put you in mind of a matter worthy your gravest attnetiō, That Niniveh was a great cittie, yea very great, a citty though lent to men,
Now Nineveh, etc. That is, I must tell you by the Way once again for Fear of forgetting, I will rarher hinder the history a while then not put you in mind of a matter worthy your Gravest attnetion, That Nineveh was a great City, yea very great, a City though lent to men,
and somewhat to say in particular, not filling your eres alone vvith generall tearmes, the very vvalke of their borders, will aske the travaile of three daies.
and somewhat to say in particular, not filling your eres alone with general terms, the very walk of their borders, will ask the travail of three days.
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The mother tongue wherein the history was written, hath it thus, a cytty great to God. The like maner of speech is vsed by Rachel Gen. 30. Whē Bilha her maid had the secōd time borne a son to Iacob,
The mother tongue wherein the history was written, hath it thus, a cytty great to God. The like manner of speech is used by Rachel Gen. 30. When Bilha her maid had the secōd time born a son to Iacob,
& Leah ceast to be fruitful, with the wrestlings of God haue I wrestled with my sister, and gotten the vpper-hand, that is, with wrestlings, aboue the nature and reach of man.
& Leah ceased to be fruitful, with the wrestlings of God have I wrestled with my sister, and got the upper-hand, that is, with wrestlings, above the nature and reach of man.
or happily as Troy vvas feigned to bee the buildinge of the Goddes, so no worke-man in heaven or earth vvas worthye to bee credited vvith the building of Niniveh, but the chiefe of all.
or happily as Troy was feigned to be the building of the God's, so no workman in heaven or earth was worthy to be credited with the building of Nineveh, but the chief of all.
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whereas Bethleem the least amongest the thousandes of Iudah, and but an handefull to Niniveh, and Bethania the towne of Marie and Martha, though more tender in the eies of GOD,
whereas Bethlehem the least amongst the thousandes of Iudah, and but an handful to Nineveh, and Bethany the town of Marie and Martha, though more tender in the eyes of GOD,
Vndoubtedly the reason is, whatsoever in nature or arte is most perfite and exquisite, and hath as it were a kinde of divinity in it, that to ascribe to GOD,
Undoubtedly the reason is, whatsoever in nature or art is most perfect and exquisite, and hath as it were a kind of divinity in it, that to ascribe to GOD,
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because it vvere an iniurye and disparagement vnto them to match them with their inferiours, they are claymed by GOD himselfe as his especiall rightes· Not to exempte the smaller from his care and providence, (who is as greate a GOD in the least,
Because it were an injury and disparagement unto them to match them with their inferiors, they Are claimed by GOD himself as his especial rightes· Not to exempt the smaller from his care and providence, (who is as great a GOD in the least,
then to asses and camels ) but to teach the vnwise worlde, to esteeme his maiestie as it is, not to serue him vvith lame or leane, base and vnperfite offeringes,
then to asses and Camels) but to teach the unwise world, to esteem his majesty as it is, not to serve him with lame or lean, base and unperfect offerings,
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Our Saviour in the eight of Matthew, telleth his disciples, that the people had endured him nowe three dayes havinge nothinge to eate (for hee helde their stomackes and appetites, that they might not hunger,
Our Saviour in the eight of Matthew, Telleth his Disciples, that the people had endured him now three days having nothing to eat (for he held their stomachs and appetites, that they might not hunger,
and gaue them leaue to hunger and thirst after corporall reliefe.) The people of Niniveh as commendable in an other kinde, never wearie of the preaching of Ionas,
and gave them leave to hunger and thirst After corporal relief.) The people of Nineveh as commendable in an other kind, never weary of the preaching of Ionas,
But as if every soule in the citty had beene summoned as Lot vvas, Escape for thy life, make haste and saue thy selfe, so these addresse themselues with all possible speede to escape the wrath of GOD,
But as if every soul in the City had been summoned as Lot was, Escape for thy life, make haste and save thy self, so these address themselves with all possible speed to escape the wrath of GOD,
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At one sermon of Peter Actes the seconde, the principall and finall application whereof was, Saue your selues from this frowarde generation, there were added vnto the church aboute three thousande soules, which was as great a nuber as a man may imagine at one time to haue beene capable of the speakers voice.
At one sermon of Peter Acts the seconde, the principal and final application whereof was, Save your selves from this forward generation, there were added unto the Church about three thousande Souls, which was as great a nuber as a man may imagine At one time to have been capable of the Speakers voice.
But to the marriage feast of his onely sonne (which what honour it is to sit and eate at the kings table, let Haman reporte to his wife and friendes, ) Againe hee hath sent foorth other servauntes, to tell vs what provision he hath made,
But to the marriage feast of his only son (which what honour it is to fit and eat At the Kings table, let Haman report to his wife and Friends,) Again he hath sent forth other Servants, to tell us what provision he hath made,
And thinking the garlicke and onions of Egypt to haue a better relish, then the milke and hony in the lande of promise, make light of his often biddings,
And thinking the garlic and onions of Egypt to have a better relish, then the milk and honey in the land of promise, make Light of his often biddings,
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and not much lesse then enforce him, to pronounce against our vnthankefulnesse, and to commune with his servauntes of furnishing his house vvith worthier ghestes.
and not much less then enforce him, to pronounce against our unthankfulness, and to commune with his Servants of furnishing his house with Worthier guests.
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Yet as Paule asked them of Ephesus, Whither they had received the holie ghost, and they aunswered him, We haue not so much as hearde whither there bee an holy Ghost ;
Yet as Paul asked them of Ephesus, Whither they had received the holy ghost, and they answered him, We have not so much as heard whither there be an holy Ghost;
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And so farre is it off that wee are become true Israelites, with Nathaniell, or but almost Christians with Agrippa, that we are rather proved fully Atheistes.
And so Far is it off that we Are become true Israelites, with Nathaniel, or but almost Christians with Agrippa, that we Are rather proved Fully Atheists.
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the men of Ierusalem and Iudea and the regions about Iordan, and some of that serpentine broode of the Pharisees and Sadducees shall rise in iudgement against vs,
the men of Ierusalem and Iudea and the regions about Iordan, and Some of that serpentine brood of the Pharisees and Sadducees shall rise in judgement against us,
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and low wee are still in our sinnes, and as men without feeling haue given our selues to wantonnesse, to vvorke all vncleanenesse even with greedinesse, though wee haue learned Christ a longer time then Christ lived amongst vs,
and low we Are still in our Sins, and as men without feeling have given our selves to wantonness, to work all uncleanness even with greediness, though we have learned christ a longer time then christ lived among us,
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We all climbe vp to honour and mighte (as Ionathan and his armour-bearer to the garrison of the Philistines by the raggednesse of the rockes) so we by the ruines and desolations of the country about vs. Blessed is the man in this vaine and ambitious age of building, wherein the Lorde doeth even skorne them from heaven (vvhat doe these weake builders? will they fortifie themselues ? will they establish their seede for ever? will they dwell in houses of Bricke and hewen stone for all eternity?) I say blessed is the man, the timber of whose beames,
We all climb up to honour and might (as Ionathan and his armour-bearer to the garrison of the philistines by the raggedness of the Rocks) so we by the ruins and desolations of the country about us Blessed is the man in this vain and ambitious age of building, wherein the Lord doth even scorn them from heaven (what do these weak Builders? will they fortify themselves? will they establish their seed for ever? will they dwell in houses of Brick and hewn stone for all eternity?) I say blessed is the man, the timber of whose beams,
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as Moses smote the rocke? And yet vvhat one droppe of remorse haue wee ever wrung from their stony hearts? how long haue wee clapte our handes at the shamelesse vsury of this place? If vsury bee to stiffe to bee mooved,
as Moses smote the rock? And yet what one drop of remorse have we ever wrung from their stony hearts? how long have we clapte our hands At the shameless Usury of this place? If Usury be to stiff to be moved,
They aske, what they shall doe? Doest thou aske? saith Plutarke. Thou hast a tongue, begge. Thou hast hands, worke. Thou haste feete, walke. Thou hast an heart, thinke.
They ask, what they shall do? Dost thou ask? Says Plutarch. Thou hast a tongue, beg. Thou hast hands, work. Thou haste feet, walk. Thou hast an heart, think.
We haue spit in her face seven times, and yet shee blusheth not. I haue seene drunkennesse drunke till it thirsted, and gluttony vomite till it hungred againe.
We have spit in her face seven times, and yet she blusheth not. I have seen Drunkenness drunk till it thirsted, and gluttony vomit till it hungered again.
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For though I see them come to the wels of salvatiō, as Christ came to the well of Iacob, perhappes they haue not pitchers to draw with, that •s, they haue left their mindes and meditations behinde them, where with these waters should be received.
For though I see them come to the wells of salvation, as christ Come to the well of Iacob, perhaps they have not pitchers to draw with, that •s, they have left their minds and meditations behind them, where with these waters should be received.
And as Paule Rom. 9. had so fervent a loue towardes his brethren that he wisht to be made an anathema, that is to be separated from the loue of God for their sakes;
And as Paul Rom. 9. had so fervent a love towards his brothers that he wished to be made an anathema, that is to be separated from the love of God for their sakes;
so let him also become an anathema for the time, and separate himselfe. I say not from the favour of God, but from the assemblies of the brethren, for their brethrens sake;
so let him also become an anathema for the time, and separate himself. I say not from the favour of God, but from the assemblies of the brothers, for their Brothers' sake;
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It shal be a crowne vnto his owne head, a recompence of our labour, a sweete smelling sacrifice to the Lord, the ioy of Angels, a blessing to the city, the saving of soules,
It shall be a crown unto his own head, a recompense of our labour, a sweet smelling sacrifice to the Lord, the joy of Angels, a blessing to the City, the Saving of Souls,
LECTVRE. Chap. 3. ver. 4. And Ionas began to enter into the citty a daies iourney &c. WHAT wee haue hearde alreadie in the former verse, was but a preparatiue and an introduction to this that followes.
LECTURE. Chap. 3. ver. 4. And Ionas began to enter into the City a days journey etc. WHAT we have heard already in the former verse, was but a preparative and an introduction to this that follows.
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As that: 1. hee arose, who before time had beene slacke and vndisposed: 2. went to Niniveh, who else when had diverted to Tharsis, 3. according to the worde of the Lorde, which erst he had disobeyed.
As that: 1. he arose, who before time had been slack and undisposed: 2. went to Nineveh, who Else when had diverted to Tharsis, 3. according to the word of the Lord, which erst he had disobeyed.
nowe we are to learne what hee did in Niniveh, namely: 1. for the time, Hee beginneth his message presently at the gates 2. for the place, hee had entred but a thirde parte of the citie, so much as might be measured by the travaile of one day: 3. for the manner of his preaching, hee cried : 4. for the matter or contentes;
now we Are to Learn what he did in Nineveh, namely: 1. for the time, He begins his message presently At the gates 2. for the place, he had entered but a Third part of the City, so much as might be measured by the travail of one day: 3. for the manner of his preaching, he cried: 4. for the matter or contents;
For the greatnesse of Niniveh repeated in the latter ende thereof, served to this purpose, partly to commend the faith of the Ninivites, who at the first sounde of the trumpet chāged their liues, partly to giue testimony ito the diligence & constācy of the Prophet who was not dismaide by so mighty a chardge.
For the greatness of Nineveh repeated in the latter end thereof, served to this purpose, partly to commend the faith of the Ninevites, who At the First sound of the trumpet changed their lives, partly to give testimony Ito the diligence & constancy of the Prophet who was not dismayed by so mighty a charge.
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And Ionas beganne to enter into the city : All the wordes are spoken by diminution. Ionas beganne, had not made an ende, to enter the citty, had not gone through.
And Ionas began to enter into the City: All the words Are spoken by diminution. Ionas began, had not made an end, to enter the City, had not gone through.
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But Niniveh did not tarry the time, nor deferre their conversion till his embassage vvas accomplished amongest them, which is so much the more marveilous,
But Nineveh did not tarry the time, nor defer their conversion till his Embassy was accomplished amongst them, which is so much the more marvelous,
it is rather a wonder vnto mee that they skorned him not, that they threw not dust into the aire, ran vpon him with violence, stopped his mouth, threw stones at him with cursing and with bitter speaking as Shemei did at David, & as Ahab burdened Elias with troubling Israell;
it is rather a wonder unto me that they scorned him not, that they threw not dust into the air, ran upon him with violence, stopped his Mouth, threw stones At him with cursing and with bitter speaking as Shimei did At David, & as Ahab burdened Elias with troubling Israel;
so that they had not challenged Ionas for troubling Niniveh, because he brought such tidinges as might sette an vprore and tumulte amongst all the inhabitantes.
so that they had not challenged Ionas for troubling Nineveh, Because he brought such tidings as might Set an uproar and tumult among all the inhabitants.
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for preaching the death of Ieroboam and the captivitie of Israell, therefore the Lorde was not able to beare his words, and hee had his pasporte sealed, O thou the seer, goe flee thou avvaie into the lande of Iudah and there eate thy breade,
for preaching the death of Jeroboam and the captivity of Israel, Therefore the Lord was not able to bear his words, and he had his pasporte sealed, Oh thou the seer, go flee thou away into the land of Iudah and there eat thy bread,
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Now on the other side, if you set togither the greatnesse of Niniveh and the present on-set vvhich the prophet gaue vpon it, that immediately vpon his chardge, without drawing breath, hee betooke him to his hard province, it maketh no lesse to the commendation of his faithfulnesse, then their obedience.
Now on the other side, if you Set together the greatness of Nineveh and the present onset which the Prophet gave upon it, that immediately upon his charge, without drawing breath, he betook him to his hard province, it makes no less to the commendation of his faithfulness, then their Obedience.
For when hee came to Niniveh, did hee deliberate what to doe? examine the nature of the people vvhether they were tractable or no? enquire out the convenientest place wherein to doe his message,
For when he Come to Nineveh, did he deliberate what to do? examine the nature of the people whether they were tractable or no? inquire out the convenientest place wherein to do his message,
or burse, or the kings palace, where there was greatest frequency and audience? No; but where the buildings of the citty beganne, there hee began to builde his prophecie.
or burse, or the Kings palace, where there was greatest frequency and audience? No; but where the buildings of the City began, there he began to build his prophecy.
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I departe not from my texte, for as you heare, 1. Ionas began, protracted not, 2. to enter, not staying till he had proceeded, 3. to travaile, not to be idle, 4. the whole day, not giving any rest or recreation to his bodie.
I depart not from my text, for as you hear, 1. Ionas began, protracted not, 2. to enter, not staying till he had proceeded, 3. to travail, not to be idle, 4. the Whole day, not giving any rest or recreation to his body.
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It is good for a man to begin betimes, and to beare the yoke of the Lord from his childe-hoode (as Goliath is reported to haue beene a warriour from his youth) to enter in the vineyard the first houre of the daie,
It is good for a man to begin betimes, and to bear the yoke of the Lord from his childhood (as Goliath is reported to have been a warrior from his youth) to enter in the vineyard the First hour of the day,
And that as Iohn Baptist was sanctified in his mothers wombe, Salomon was a witty childe, Daniell and his yong companions were vvell nurtured in the feare of the Lorde,
And that as John Baptist was sanctified in his mother's womb, Solomon was a witty child, Daniell and his young Sodales were well nurtured in the Fear of the Lord,
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or whither he carry his graye haires vvith him downe into the graue, he may say in his conscience as David did, Thy statutes haue ever beene my songes in the house of my pilgrimage.
or whither he carry his gray hairs with him down into the graven, he may say in his conscience as David did, Thy statutes have ever been my songs in the house of my pilgrimage.
As for the devils dispensation, youth must bee borne with, and as that vnwise tutour sometimes spake, It is not trust mee, a faulte in a younge man to followe harlots, to drinke wine in bowls, to daunce to the tabret, to weare fleeces of vanity aboute his eares,
As for the Devils Dispensation, youth must be born with, and as that unwise tutor sometime spoke, It is not trust me, a fault in a young man to follow harlots, to drink wine in bowls, to dance to the tabret, to wear fleeces of vanity about his ears,
it vvas never written in the booke of God, prophets and Apostles never drempt of it, the law-giver never delivered it, he•l onelye invented it of pollicy, to the overthrow of that age which God hath most enabled to doe him best service.
it was never written in the book of God, Prophets and Apostles never drempt of it, the lawgiver never Delivered it, he•l only invented it of policy, to the overthrow of that age which God hath most enabled to do him best service.
And as it was the vvisedome of the king of Babylon, to take the young children of Israell whom they might teach the learning and tongue of Chaldaea, rather then their olde men,
And as it was the Wisdom of the King of Babylon, to take the young children of Israel whom they might teach the learning and tongue of Chaldaea, rather then their old men,
so it is the wisedome of the Devill to season these greene vesselles vvith the li•our of his corruption that they maie keepe the taste thereof while life remaineth.
so it is the Wisdom of the devil to season these green vessels with the li•our of his corruption that they may keep the taste thereof while life remains.
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and whole stocke to the ground, and the boies that mockt Elizaeus, be a warning to this vnguided age, that the LORDE will not pardon iniquitie neither in young nor old;
and Whole stock to the ground, and the boys that mocked Elizaeus, be a warning to this unguided age, that the LORD will not pardon iniquity neither in young nor old;
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Let not the flowre of our life passe from vs &c. and it is the cry of the young men in the fifth of the same booke vvhat hath pride profited vs ? For whilst they take their pleasures vpon earth, the Lord writeth bitter thinges against them in heaven, Iob. 13. and shall make them possesse the iniquities of their youth.
Let not the flower of our life pass from us etc. and it is the cry of the young men in the fifth of the same book what hath pride profited us? For while they take their pleasures upon earth, the Lord Writeth bitter things against them in heaven, Job 13. and shall make them possess the iniquities of their youth.
And hee cryed. His manner of preaching was by proclamation, lowde and audible, that it mighte reach to the eares of the people, hee hid not the iudgementes of God in his heart,
And he cried. His manner of preaching was by proclamation, loud and audible, that it might reach to the ears of the people, he hid not the Judgments of God in his heart,
as Mary the words of her Saviour, to make them his proper and private meditations, but as ever the manner of God was, that his prophets should denounce his minde,
as Marry the words of her Saviour, to make them his proper and private meditations, but as ever the manner of God was, that his Prophets should denounce his mind,
least they might say, wee never hearde of it, so did Ionas accordingly fulfill it. Thus Esaye was willed to cry, and to lifte vp his voice like a trumpet ;
lest they might say, we never heard of it, so did Ionas accordingly fulfil it. Thus Isaiah was willed to cry, and to lift up his voice like a trumpet;
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For being rebuked for their message and forbidden to speake anie more in the name of Iesus, they aunswered boldly in the face of that vvicked consistory, vvhether it bee fitte to obey God or man iudge yee.
For being rebuked for their message and forbidden to speak any more in the name of Iesus, they answered boldly in the face of that wicked consistory, whether it be fit to obey God or man judge ye.
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Wisdome her selfe Proverbs the first, crieth not in her closet and the secret chambers of her house, but vvithout in the streetes, neither in the vvildernesse and infrequent places;
Wisdom her self Proverbs the First, cries not in her closet and the secret chambers of her house, but without in the streets, neither in the Wilderness and infrequent places;
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but in the heighth of the streetes, and among the prease, and in the entrings of the gates, that the sounde of her voice may be blovvne into all partes.
but in the height of the streets, and among the press, and in the enterings of the gates, that the sound of her voice may be blown into all parts.
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Deafe adders vvill not bee charmed with whispering, nor deafe and dumbe spirits, which neither hear nor answere God, cast forth without much praier and fasting, nor sleepie and carelesse sinners, possessed with a spirite of slumber,
Deaf Adders will not be charmed with whispering, nor deaf and dumb spirits, which neither hear nor answer God, cast forth without much prayer and fasting, nor sleepy and careless Sinners, possessed with a Spirit of slumber,
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and cast into a heavy sleepe, as Adam vvas vvhen he lost his ribbe, so these not feeling the maines that are made in their soules by Sathan, awaked without crying.
and cast into a heavy sleep, as Adam was when he lost his rib, so these not feeling the maines that Are made in their Souls by Sathan, awaked without crying.
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Sleepers and sinners must be cried vnto, againe and againe, (for sinne is a sleepe) What? can you not watch one houre ? And dead men and sinners must be cried vnto,
Sleepers and Sinners must be cried unto, again and again, (for sin is a sleep) What? can you not watch one hour? And dead men and Sinners must be cried unto,
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for sinne is a death, and asketh as manie groanings and out-cries as ever Christ bestowed vpon Lazarus, Exiforas Lazare, Lazarus come forth, and leaue thy rotten and stinking sinnes, vvherein thou hast lien too manye daies.
for sin is a death, and asks as many groanings and Outcries as ever christ bestowed upon Lazarus, Exiforas Lazarus, Lazarus come forth, and leave thy rotten and stinking Sins, wherein thou hast lain too many days.
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an overthrow, 3. the subiect of the overthrow, Niniveh, togither with an implication of the longe sufferance of almighty God, specified in a particle of remainder and longer adiourment in the fourth place yet forty daies, asmuch as to say, I have spared you long enough before,
an overthrow, 3. the Subject of the overthrow, Nineveh, together with an implication of the long sufferance of almighty God, specified in a particle of remainder and longer adiourment in the fourth place yet forty days, as as to say, I have spared you long enough before,
The onely matter of question herein, is how it may stande vvith the constancie and truth of the aeternall God, to pronounce a iudgement against a place, which taketh not effect within an hundred yeares.
The only matter of question herein, is how it may stand with the constancy and truth of the Eternal God, to pronounce a judgement against a place, which Takes not Effect within an hundred Years.
For is the strength of Israell as man that hee shoulde lie? or as the sonne of man that hee shoulde repent? is hee not yesterday and to day and the same for ever? that vvas, that is,
For is the strength of Israel as man that he should lie? or as the son of man that he should Repent? is he not yesterday and to day and the same for ever? that was, that is,
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and that is to come ? I meane not onelye in substance, but in vvill and intention, doeth hee vse lightnes ? are the wordes that hee speaketh yea and nay ? Doth hee both affirme and deny to? are not all his promises, are not all his threatnings, are not all his mercies, are not all his iudgmentes, are not all his vvordes, are not all the titles and iotes of his vvordes yea and amen? so firmely ratified that they cannot bee broken? doubtlesse it shall stande immutable when the heaven and earth shall be chandged, and vvaxe olde like a garment, Ego Deus, & non mutor, I am a GOD that am not chandged.
and that is to come? I mean not only in substance, but in will and intention, doth he use lightness? Are the words that he speaks yea and nay? Does he both affirm and deny to? Are not all his promises, Are not all his threatenings, Are not all his Mercies, Are not all his Judgments, Are not all his words, Are not all the titles and iotes of his words yea and Amen? so firmly ratified that they cannot be broken? doubtless it shall stand immutable when the heaven and earth shall be changed, and wax old like a garment, Ego Deus, & non mutor, I am a GOD that am not changed.
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but if he had tolde him contrariwise, according to that which came to passe, thou shalt not die, looking to the might & mercie of God who received the praiers of the king, he had said as truely.
but if he had told him contrariwise, according to that which Come to pass, thou shalt not die, looking to the might & mercy of God who received the Prayers of the King, he had said as truly.
There is no question but God inclosed a condition within his speech, thou art but a dead man, if thou restore not the woman without touching het body, and dishonouring her husband.
There is no question but God enclosed a condition within his speech, thou art but a dead man, if thou restore not the woman without touching het body, and Dishonoring her husband.
Why? because Niniveh is changed, and the vnchangeable vvill of God ever was, that if Niniveh shewed a change it shoulde bee spared. 2. There were two partes of Gods purpose, the one disclosed touching the subversion of Niniveh, the other of her conversion, kept within the heart of God.
Why? Because Nineveh is changed, and the unchangeable will of God ever was, that if Nineveh showed a change it should be spared. 2. There were two parts of God's purpose, the one disclosed touching the subversion of Nineveh, the other of her conversion, kept within the heart of God.
Wherevpon he changed the sentence pronounced, but not the counsaile vvhereto the sentence was referred. 3. If you consider Niniveh in the inferiour cause, that is, in the deservings of Niniveh, it shall fall to the ground;
Whereupon he changed the sentence pronounced, but not the counsel whereto the sentence was referred. 3. If you Consider Nineveh in the inferior cause, that is, in the deservings of Nineveh, it shall fallen to the ground;
Philip threatned the Lacedemonians, that if he invaded their countrey he would vtterly extinguish them ▪ they wrote him none other answere but this, If, meaning, that it vvas a condition well put in,
Philip threatened the Lacedaemonians, that if he invaded their country he would utterly extinguish them ▪ they wrote him none other answer but this, If, meaning, that it was a condition well put in,
Arias Montanus hath an expositiō by himselfe, yet forty daies, & Niniveh shall be turned, not overturned, that is, Niniveh shall bee changed either to the better or to the worse, Niniveh shall either amend her waies,
Arias Montanus hath an exposition by himself, yet forty days, & Nineveh shall be turned, not overturned, that is, Nineveh shall be changed either to the better or to the Worse, Nineveh shall either amend her ways,
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But to leaue his singular opinion, we haue specially to marke in this feareful sentence & doome of Niniveh, that the thoughts of God were rather for peace & recōciliatiō then to overthrow it.
But to leave his singular opinion, we have specially to mark in this fearful sentence & doom of Nineveh, that the thoughts of God were rather for peace & reconciliation then to overthrow it.
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Else vvhat did he meane, (if he meant not mercy) to sende a prophet vnto them, vvho mighte haue sent his angell from heaven as against the host of Senacherib presently to haue destroyed them? Or vvhy prefixt hee a time,
Else what did he mean, (if he meant not mercy) to send a Prophet unto them, who might have sent his angel from heaven as against the host of Sennacherib presently to have destroyed them? Or why prefixed he a time,
But as Salomon bounded his estate in a middle and convenient sort, betweene povertie and ririches little and much, least •f hee were too full, he might deny his maker, and aske who is the Lord ? or if hee were too emptie he might steale, and take the name of God in vaine ;
But as Solomon bounded his estate in a middle and convenient sort, between poverty and ririches little and much, least •f he were too full, he might deny his maker, and ask who is the Lord? or if he were too empty he might steal, and take the name of God in vain;
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The measure and quantitie of their iudgement is an overthrow. Niniveh shall bee destroyed. Shee might haue beene plagued many vvaies and yet haue stood vpon her pillers and foundations;
The measure and quantity of their judgement is an overthrow. Nineveh shall be destroyed. She might have been plagued many ways and yet have stood upon her pillars and foundations;
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If the grape-gatherers come to a vine (saith Ieremie) vvill they not leaue some grapes? if theeues come by night, they vvill but steale till they haue enough ;
If the Grape-gatherers come to a vine (Says Ieremie) will they not leave Some grapes? if thieves come by night, they will but steal till they have enough;
If by the former of these tvvo, what a fearefull thinge vvas it, that in steede of the fatnesse of the clowdes, the greater and the smaller raine, the sweete dewes of heauen, comfortable showers, which God hath engendered in the aire,
If by the former of these tvvo, what a fearful thing was it, that in steed of the fatness of the Clouds, the greater and the smaller rain, the sweet dews of heaven, comfortable showers, which God hath engendered in the air,
their temples and buildinges resolved into cinders, yea their very skinnes and bones molten from their backes with the heate of Gods vengeance? The other in effect is not much behinde,
their Temples and buildings resolved into cinders, yea their very skins and bones melted from their backs with the heat of God's vengeance? The other in Effect is not much behind,
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though in manner and kinde different, vvhen so forcible and fierce an enemy commeth, that destructions shall not need to arise vp the second time, where neither the aged hath reverence for his gray haire,
though in manner and kind different, when so forcible and fierce an enemy comes, that destructions shall not need to arise up the second time, where neither the aged hath Reverence for his grey hair,
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vvhen there shall bee no man lefte to carry nevves to the next citye, none to say to his friende, leave thy fatherlesse children to mee and I will preserve them alive,
when there shall be no man left to carry news to the next City, none to say to his friend, leave thy fatherless children to me and I will preserve them alive,
Finallye, when the bloud of men shall bee powred out as dust, and their flesh as dung, and all the beastes of the field, togither with the foules of the aire, shall be called to a sacrifice of dead corpses.
Finally, when the blood of men shall be poured out as dust, and their Flesh as dung, and all the beasts of the field, together with the fowls of the air, shall be called to a sacrifice of dead corpses.
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Niniveh built with so much labor and ambition by infinite numbers of men, exquisite artificers, vnmesurable chardges, Niniveh with her walles 400. miles about, their heighth and theit bredth wondered at, vvith her thousand & five hundred turrets,
Nineveh built with so much labour and ambition by infinite numbers of men, exquisite artificers, unmeasurable charges, Nineveh with her walls 400. miles about, their height and theit breadth wondered At, with her thousand & five hundred turrets,
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Her wealthy, insolēt, imperious inhabitāts, not only those of Assiria, but the choise of al the coūtries roūd about, father, son, nephew, old & young, all must be destroied.
Her wealthy, insolent, imperious inhabitants, not only those of Assyria, but the choice of all the countries round about, father, son, nephew, old & young, all must be destroyed.
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but in societies, citties, kingdomes, monarchies, shall be brought downe. Notvvithstanding vvrite it in tables, and let it be a monument for the last day,
but in societies, cities, kingdoms, monarchies, shall be brought down. Notwithstanding write it in tables, and let it be a monument for the last day,
The particle of remainder yet 40. daies doth wōderfully set forth the bounty of God; that albeit ten generations had past before, and ten more succeeded vvithout fruit;
The particle of remainder yet 40. days does wonderfully Set forth the bounty of God; that albeit ten generations had passed before, and ten more succeeded without fruit;
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The people of the Iewes endured sufficiently in the vvildernes, when he protested in the Psalme, forty yeares long was I grieved with this generation :
The people of the Iewes endured sufficiently in the Wilderness, when he protested in the Psalm, forty Years long was I grieved with this generation:
and taught them the price of angring so dreadfull a maiesty as his is. In the prophecie of Ieremie, he repeateth their disobedience from farther antiquity.
and taught them the price of angering so dreadful a majesty as his is. In the prophecy of Ieremie, he repeateth their disobedience from farther antiquity.
For if they vvere not acquainted vvith his patience and long sufferance, they vvoulde never haue called it slacknesse, nor askt in derision, for the promise of his comming, nor taken advantage of impiety,
For if they were not acquainted with his patience and long sufferance, they would never have called it slackness, nor asked in derision, for the promise of his coming, nor taken advantage of impiety,
because al things had stoode in their state from the daies of their fathers, nor put the evill daie farre from them, and slaundered the footsteppes of Gods anointed sonne.
Because all things had stood in their state from the days of their Father's, nor put the evil day Far from them, and slandered the footsteps of God's anointed son.
but their spirit departeth from them, as Iacob vvent from Laban, and the Israelites from the land of Egypt without leaue taking, carrying away their iewels and treasures,
but their Spirit departeth from them, as Iacob went from Laban, and the Israelites from the land of Egypt without leave taking, carrying away their Jewels and treasures,
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But thrise most vvretched on the other side vvhome the Angell of God hath aunswered, time shall be no more vnto thee, the night is come wherein thou canst not worke, the vision is ended, the prophecy fulfilled, the doores shut vp, thy gracious visitation past;
But thrice most wretched on the other side whom the Angel of God hath answered, time shall be no more unto thee, the night is come wherein thou Canst not work, the vision is ended, the prophecy fulfilled, the doors shut up, thy gracious Visitation passed;
Let me tell you for conclusion, that which was spoken to Niniveh in this place vnder condition, was afterwards simply pronounced by Nahum, & Niniveh was destroied indeede.
Let me tell you for conclusion, that which was spoken to Nineveh in this place under condition, was afterwards simply pronounced by Nahum, & Nineveh was destroyed indeed.
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He that endured Ierusalem so longe, was afterward so obstinate against it, that if Moses and Samuell had stoode before him to aske her pardon, hee woulde not haue beene entreated;
He that endured Ierusalem so long, was afterwards so obstinate against it, that if Moses and Samuel had stood before him to ask her pardon, he would not have been entreated;
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This rather must be our doctrine, there is iudgement with thee o Lord, with thee o Lord there is ruine and subversion, vvith thee are plagues o Lord, with thee there is battaile and famine and snares and captivity & storme & tempest.
This rather must be our Doctrine, there is judgement with thee oh Lord, with thee oh Lord there is ruin and subversion, with thee Are plagues oh Lord, with thee there is battle and famine and snares and captivity & storm & tempest.
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and the Lord hath two armes, two cuppes, two recompences, and doubtlesse there is a rewarde for the righteous and doubtlesse there is also a plague for obstinate and impoenitent sinners.
and the Lord hath two arms, two cups, two recompenses, and doubtless there is a reward for the righteous and doubtless there is also a plague for obstinate and impoenitent Sinners.
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LECTVRE. Chap. 3. vers. 5. So the people of Niniveh beleeved God and proclaimed a fast &c. THE third part of the fowre, whereinto the Chapter divideth it selfe containeth the repentance of Niniveh, continued vvithout interruption from the beginning of the fifth verse to the end of the ninth, where it is ioifully embraced by the mercy and pardon of God towards her, which was the last parte.
LECTURE. Chap. 3. vers. 5. So the people of Nineveh believed God and proclaimed a fast etc. THE third part of the fowre, whereinto the Chapter divides it self Containeth the Repentance of Nineveh, continued without interruption from the beginning of the fifth verse to the end of the ninth, where it is joyfully embraced by the mercy and pardon of God towards her, which was the last part.
The first of these five, which we are presently to deale with, is the generall table & contents, of that which the other fowre diduce into speciall branches.
The First of these five, which we Are presently to deal with, is the general table & contents, of that which the other fowre diduce into special branches.
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as Ezechiel first portraied the siege of Ierusalem vpon a bricke, to give the people of the Iewes an image of that misery, vvhich afterwardes they should finde distinctly and at large accomplished:
as Ezechiel First portrayed the siege of Ierusalem upon a brick, to give the people of the Iewes an image of that misery, which afterwards they should find distinctly and At large accomplished:
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For whatsoever wee heare in the lineall succession of all the rest, touching their faith, fastes, sackloth, proclamations, vvithout respect of person or age, wee have broched vnto vs, in this prooemiall sentence.
For whatsoever we hear in the lineal succession of all the rest, touching their faith, fasts, Sackcloth, Proclamations, without respect of person or age, we have broached unto us, in this prooemiall sentence.
For such are the duties tendered to God by this people of Niniveh, as were these officers of the temple. Some principall, others accessary; some morall, others ceremoniall;
For such Are the duties tendered to God by this people of Nineveh, as were these Officers of the temple. some principal, Others accessary; Some moral, Others ceremonial;
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For he that commeth to God must beleeue that God is, and not onely his being, but in his nature and property, that he is also a rewarder of them that seeke him.
For he that comes to God must believe that God is, and not only his being, but in his nature and property, that he is also a rewarder of them that seek him.
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So first they quicken the soule, (for faith is the life of it) and then they kill the body by taking away the foode thereof, wherein the life of the body consisted,
So First they quicken the soul, (for faith is the life of it) and then they kill the body by taking away the food thereof, wherein the life of the body consisted,
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and from the wickednesse of their handes (which some expound of restitution) wee shall see that they went from fasting and sackcloth to that which was more then both.
and from the wickedness of their hands (which Some expound of restitution) we shall see that they went from fasting and Sackcloth to that which was more then both.
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For they humble themselues from the greatest of them to the least of them, which declareth not onely an vniversall consent, that there was but one heart, one soule, one faith, one f•st, one attire amongst them all,
For they humble themselves from the greatest of them to the least of them, which Declareth not only an universal consent, that there was but one heart, one soul, one faith, one f•st, one attire among them all,
More particularly, 1. the radicall and fundamentall action wherewith they begin is faith, 2. the obiect of that faith God, 3. the effectes and fruites of their faith, abstinence from tvvo vices, the slaunder and reproch whereof Asia was famously subiect vnto: 4. their generality in that abstinence: 5. their warrant and commission for so doing by the edicte of the King, I reserve to an other place.
More particularly, 1. the radical and fundamental actium wherewith they begin is faith, 2. the Object of that faith God, 3. the effects and fruits of their faith, abstinence from tvvo vices, the slander and reproach whereof Asia was famously Subject unto: 4. their generality in that abstinence: 5. their warrant and commission for so doing by the edict of the King, I reserve to an other place.
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When Ahiiah the prophet told Ieroboam, that God shoulde raise vp a king in Israell to destroy his house, not to leaue him in hope that the time was far off remooved, hee correcteth himselfe, with sudden and quicke demaunde,
When Ahiiah the Prophet told Jeroboam, that God should raise up a King in Israel to destroy his house, not to leave him in hope that the time was Far off removed, he Correcteth himself, with sudden and quick demand,
So soone as the worde was gone from the mouth of Ionas, yet 40. daies and Niniveh shall bee destroied, vvithout pawsing and resting vpon the matter, they beleeved God. What? yea, even now.
So soon as the word was gone from the Mouth of Ionas, yet 40. days and Nineveh shall be destroyed, without pausing and resting upon the matter, they believed God. What? yea, even now.
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For when prophets preach the mercies or iudgments of God, so fatte are the eares and vncapable the hearts of the incredulous vvorlde, (much more when God is a straunger amongst them) that they may preach amongst the rest as Esay did, who hath beleeved our report? or to whome is the arme of the Lord revealed? either the gospell which is his power to salvation to them that beleeue,
For when Prophets preach the Mercies or Judgments of God, so fat Are the ears and uncapable the hearts of the incredulous world, (much more when God is a stranger among them) that they may preach among the rest as Isaiah did, who hath believed our report? or to whom is the arm of the Lord revealed? either the gospel which is his power to salvation to them that believe,
and mervaile they vvill lend their eies to gaze, & their tongues to talke, but with all they will despise and lightly esteeme all that is saide vnto them.
and marvel they will lend their eyes to gaze, & their tongues to talk, but with all they will despise and lightly esteem all that is said unto them.
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Nay, their manner of deriding, and insulting at the iudgments of God is, let him make speede, let him hasten his worke that wee may see it, and let the counsaile of the holy one draw neare and come that wee may know it.
Nay, their manner of deriding, and insulting At the Judgments of God is, let him make speed, let him hasten his work that we may see it, and let the counsel of the holy one draw near and come that we may know it.
And sometimes, they plainely deny the Lorde, and all his iudgements, saying, It is not hee, neither shall the plague come vpon vs, neither shall wee see sworde or famine.
And sometime, they plainly deny the Lord, and all his Judgments, saying, It is not he, neither shall the plague come upon us, neither shall we see sword or famine.
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Moses and Aaron preached vnto Pharo, not onely in the name of the Lord, and with kinde exhortations, let my people goe, nor onely by threates and sentences of iudgement,
Moses and Aaron preached unto Pharo, not only in the name of the Lord, and with kind exhortations, let my people go, nor only by Treats and sentences of judgement,
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but by apparant plagues, the effectuallest preachers that might bee, by the tongues of frogges, lice, flies, grashoppers, of morraine, botches, darkenesse, haile-stones, bloud, and death it selfe;
but by apparent plagues, the effectualest Preachers that might be, by the tongues of frogs, lice, flies, grasshoppers, of morraine, botches, darkness, hailstones, blood, and death it self;
his heart remained obstinate, and likewise the fourth, though Moses gaue him warning, let not Pharaoh from hence-forth deceiue mee any more, and so hee continued to his dying day, building vp hardnesse of heart as high as ever Babell vvas intended,
his heart remained obstinate, and likewise the fourth, though Moses gave him warning, let not Pharaoh from henceforth deceive me any more, and so he continued to his dying day, building up hardness of heart as high as ever Babel was intended,
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and vvhen the sonne of man commeth againe, shall hee finde faith on the earth ? So contrary it is to the nature of man to beleeue any thing, that custome and experience hath not invred him with,
and when the son of man comes again, shall he find faith on the earth? So contrary it is to the nature of man to believe any thing, that custom and experience hath not inured him with,
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and but in one part of the citty skattered and sowen amongst them, presently beleeved, as if the Lord from heaven, had thrust his fingers into their eares and hartes,
and but in one part of the City scattered and sown among them, presently believed, as if the Lord from heaven, had thrust his fingers into their ears and hearts,
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That is, they first apprehend God in the faithfulnes of his word, they knowe him to be a God that cannot lie, they suspect not the prophet, distrust not the message, assuring themselues as certainly as that they liue, that the iudgment shall fall vpon them, without the iudges d•spensation.
That is, they First apprehend God in the faithfulness of his word, they know him to be a God that cannot lie, they suspect not the Prophet, distrust not the message, assuring themselves as Certainly as that they live, that the judgement shall fallen upon them, without the judges d•spensation.
Nowe therefore are wee embassadours for Christ, As if GOD did beseech you through vs &c. Wee for Christ and GOD through vs. Therefore to shewe that the contempt of the servant redoundeth to the Lord, God telleth Samuel. 1. Sam. 8. They haue not cast thee away,
Now Therefore Are we Ambassadors for christ, As if GOD did beseech you through us etc. we for christ and GOD through us Therefore to show that the contempt of the servant redoundeth to the Lord, God Telleth Samuel. 1. Sam. 8. They have not cast thee away,
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and bones of our bones, and as the Scripture witnesseth of Elias, men subiect to the same passions, whereto wee are, accordinge to the worde of Moses, Deuter. 18. A prophet will the Lorde thy God raise vp vnto thee,
and bones of our bones, and as the Scripture Witnesseth of Elias, men Subject to the same passion, whereto we Are, according to the word of Moses, Deuter 18. A Prophet will the Lord thy God raise up unto thee,
But now wee may say (renouncing their idolatry) as they did in Lystra of Paul and Barnabas when wee take the counsailes of God from the lippes of our brethren, God is come downe amongst vs in the likenesse of men.
But now we may say (renouncing their idolatry) as they did in Lystra of Paul and Barnabas when we take the Counsels of God from the lips of our brothers, God is come down among us in the likeness of men.
And surely for this respect, and relations sake betvveene God and his ministers, whome it hath pleased of his mercy to dignifie in some sort, with the representation of his ovvne person vpon earth, the vvorlde hath ever held them in very reverent estimation.
And surely for this respect, and relations sake between God and his Ministers, whom it hath pleased of his mercy to dignify in Some sort, with the representation of his own person upon earth, the world hath ever held them in very reverend estimation.
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And hee bare them record, that if it had beene possible (nature and the law of God not forbidding) they woulde haue pluckt out their eies to haue bestowed vpon him.
And he bore them record, that if it had been possible (nature and the law of God not forbidding) they would have plucked out their eyes to have bestowed upon him.
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You thē bestowed your earings and frontlets (as Israell did vpon a golden calfe) vpon those leaden calues, I meane your landes and revenewes, to maintaine the covents of Monkes, cages of ignorant and vnlearned buzzardes.
You them bestowed your earings and frontlets (as Israel did upon a golden calf) upon those leaden calves, I mean your Lands and revenues, to maintain the covents of Monks, cages of ignorant and unlearned buzzards.
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Then you committed idolatrye with stockes and stones, & to every Frier that drew you aside, were ready to submit your selues, pater meus es tu, you are my father.
Then you committed idolatry with stocks and stones, & to every Friar that drew you aside, were ready to submit your selves, pater meus es tu, you Are my father.
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Then religion ate vp pollicy, the Church devoured the common wealth, cloysters were fuller of treasures then Kinges courtes, all the wealth and fatnesse of the lande was swallowed downe into the bellies of Frieries and Nōneries.
Then Religion ate up policy, the Church devoured the Common wealth, Cloisters were fuller of treasures then Kings Courts, all the wealth and fatness of the land was swallowed down into the bellies of Friaries and Nonneries.
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And as the king of Persia continued his feast to his princes and servantes an hundreth and fourescore daies, so if these had continued their eating and drinking the substance of the world to this day, their appetite woulde haue lasted.
And as the King of Persiam continued his feast to his Princes and Servants an Hundredth and fourescore days, so if these had continued their eating and drinking the substance of the world to this day, their appetite would have lasted.
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For now pollicy hath eaten vp religion, the common wealth the Church, and men spoile their Gods, as God expostulateth Malac. 3. against all equity and conscience.
For now policy hath eaten up Religion, the Common wealth the Church, and men spoil their God's, as God expostulateth Malachi 3. against all equity and conscience.
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Antigonus asked Cleanthes a learned Philosopher, and painefull student at his booke, Cleanthes doest thou yet grind? I grind, saith hee, and that for sustenance sake.
Antigonus asked Cleanthes a learned Philosopher, and painful student At his book, Cleanthes dost thou yet grind? I grind, Says he, and that for sustenance sake.
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It grieveth mee to speake vvhat shiftes they are driven vnto, who are able to labour in the word & to doe the worke of righte good evangelistes, id { que } vitae sustentandae causa, not to grow rich thereby,
It Grieveth me to speak what shifts they Are driven unto, who Are able to labour in the word & to do the work of right good Evangelists, id { que } vitae sustentandae causa, not to grow rich thereby,
In this sparingly sparing generation of ours, what wordes might serue to warme their frozen devotion, vvhome neither painefulnesse in labouring, nor preeminence in overseeing, nor vigilancy in admonishing, can cause to knowe and discerne ? no nor keepe from contemning;
In this sparingly sparing generation of ours, what words might serve to warm their frozen devotion, whom neither painfulness in labouring, nor preeminence in overseeing, nor vigilancy in admonishing, can cause to know and discern? no nor keep from contemning;
but even for their workes sake, because they are ministers, most debase and despight them? They knew Christ among the Iewes, to bee the carpenters sonne,
but even for their works sake, Because they Are Ministers, most debase and despite them? They knew christ among the Iewes, to be the Carpenters son,
Meanetime the pleasure that God hath is in the sorrow of the heart and in the humility of the minde which the humiliation of the body giveth him assurance of.
Meantime the pleasure that God hath is in the sorrow of the heart and in the humility of the mind which the humiliation of the body gives him assurance of.
or the publicke sores of the whole land. 2. Vpon that misery, ensueth an inward & harty compassion, as in a case that dearely affecteth vs. 3. vpon that cōpassion, griefe, which mercy is never sundred frō. 4. vpon that griefe, a neglect of bodily duties,
or the public sores of the Whole land. 2. Upon that misery, ensueth an inward & hearty compassion, as in a case that dearly affects us 3. upon that compassion, grief, which mercy is never sundered from. 4. upon that grief, a neglect of bodily duties,
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& neither leasure to fill it with meates & drinkes, nor care to trim it with ornamēts. 5. vpon the neglect of the body, doe the exercises of the soule praier & the like offer thēselues,
& neither leisure to fill it with Meats & drinks, nor care to trim it with Ornament. 5. upon the neglect of the body, do the exercises of the soul prayer & the like offer themselves,
I meane not to prevent my text, by shewing the nature, originall, kindes, and vse of fasting amongest both heathens & Christians, which some later verses of this chapter doe challendge to themselues.
I mean not to prevent my text, by showing the nature, original, Kinds, and use of fasting amongst both Heathens & Christians, which Some later Verses of this chapter do challenge to themselves.
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and these in Niniveh perhaps more especially then the rest, they laboured forthwith to reforme, that is, the delicacy of meates & drinkes, & intemperancy in cloathing.
and these in Nineveh perhaps more especially then the rest, they laboured forthwith to reform, that is, the delicacy of Meats & drinks, & intemperancy in clothing.
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not only to forsake & forget ordinary food, but to emprison & shut vp the body from all the pleasures of life, to pul downe the strength and pride thereof,
not only to forsake & forget ordinary food, but to emprison & shut up the body from all the pleasures of life, to pull down the strength and pride thereof,
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& for neighbour-hoods sake to afflict the soule with it, & in effect to giue it straight commandement, touch not, taste not, handle not any thing wherein thy wonted ioies consisted. 2. They proclame a fast, they leaue it not indifferent and arbitrary to the will of every private cittizen to doe what hee best fansied.
& for neighbourhoods sake to afflict the soul with it, & in Effect to give it straight Commandment, touch not, taste not, handle not any thing wherein thy wonted Joys consisted. 2. They proclaim a fast, they leave it not indifferent and arbitrary to the will of every private citizen to do what he best fancied.
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And Niniveh repented in sacke-cloth and ashes, stuffe of the coursest woofe and workemanship, and of the simplest fashion that their wits coulde invent, we in our silkes and velvets, of French, Italian, Iewish, Turkish, Barbarian, hellish devises:
And Nineveh repented in Sackcloth and Ashes, stuff of the Coursest woof and workmanship, and of the simplest fashion that their wits could invent, we in our silks and velvets, of French, Italian, Jewish, Turkish, Barbarian, hellish devises:
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They binde them by a law and decree to do as the rest did, least there might have bin some in the city, carrying their Epicurisme and loosenesse of life to their graue, Let vs eate and drinke for within forty daies vvee shall die. 3. They put on sacke-cloath. Perhappes not sacke-cloth in kinde, which all the shoppes in Niniveh coulde not supply them with,
They bind them by a law and Decree to do as the rest did, lest there might have been Some in the City, carrying their Epicurism and looseness of life to their graven, Let us eat and drink for within forty days we shall die. 3. They put on Sackcloth. Perhaps not Sackcloth in kind, which all the shops in Nineveh could not supply them with,
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but the vilest and simplest vveedes that they might devise. Their purple and prince-like furniture, wherein they esteemed not warmth, but the colour and die,
but the Vilest and simplest weeds that they might devise. Their purple and princelike furniture, wherein they esteemed not warmth, but the colour and die,
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their wanton, disdainefull, superfluous sailes of pride and vaine-glory they lay aside, and, but for open vncivilitie, they would strippe themselues to the bare skinne,
their wanton, disdainful, superfluous sails of pride and vainglory they lay aside, and, but for open uncivility, they would strip themselves to the bore skin,
The two daughters of the horse-leach which sucke the bloude of our land, wasting the substance and commodity thereof in vaine, in some the effects of their wealth, in others the efficientes of their beggery, are the vices of these Assyrians which directly and purposedly they crosse in this worke of repentaunce.
The two daughters of the horseleech which suck the blood of our land, wasting the substance and commodity thereof in vain, in Some the effects of their wealth, in Others the efficientes of their beggary, Are the vices of these Assyrians which directly and purposedly they cross in this work of Repentance.
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Haue we not beaten your eares? (I mistake, the aire & the winde) a thousand times vvith faithfull & earnest detection of these monsters, pride & prodigality, strangenes of apparell, excesse of meates & drinkes,
Have we not beaten your ears? (I mistake, the air & the wind) a thousand times with faithful & earnest detection of these monsters, pride & prodigality, strangeness of apparel, excess of Meats & drinks,
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and whither prophets haue beene amongst vs, as Ionas was in Niniveh, let their wearied tongues and sorrowfull soules for their lost labour, witnes an other day;
and whither Prophets have been among us, as Ionas was in Nineveh, let their wearied tongues and sorrowful Souls for their lost labour, witness an other day;
kill to eate, but to eate deliciouslie and intemperately kill vs not ? Or when did you chandge one sute or thred of your rayment, in signe of suppliant and contrite spirites? shall I say by proclamation ? no,
kill to eat, but to eat deliciously and intemperately kill us not? Or when did you change one suit or thread of your raiment, in Signen of suppliant and contrite spirits? shall I say by proclamation? no,
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This is an yeare of temptation whereof I maie saye as Moses did in Deuteronomie of a straunge prophet, T•ntat vos dominus vester, The LORDE your God prooveth you whither you loue him or no, vvhither you can bee contente for his sake to leaue superfluities a while and to lay aside vanitie,
This is an year of temptation whereof I may say as Moses did in Deuteronomy of a strange Prophet, T•ntat vos dominus vester, The LORD your God proveth you whither you love him or no, whither you can be content for his sake to leave superfluities a while and to lay aside vanity,
Their bowels sounde like shaumes for vvante of foode, and their teeth are cleane, vvhen your barnes and garners are filled to the toppe, your presses runne over,
Their bowels sound like shawms for want of food, and their teeth Are clean, when your Barns and garners Are filled to the top, your presses run over,
O take somewhat from your bellies and backes, if you haue any loue to that hidden Manna, the meate that perisheth not, the fruites of the tree of life in the middest of the paradise of God;
O take somewhat from your bellies and backs, if you have any love to that hidden Manna, the meat that Perishes not, the fruits of the tree of life in the midst of the paradise of God;
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so though the name of faith had not heere beene heard of, he that had seene such branches and members of religious devotion and humiliation in the people of Niniveh, might easilie haue ghessed that there was a roote and hearte of faith from whence they proceeded.
so though the name of faith had not Here been herd of, he that had seen such branches and members of religious devotion and humiliation in the people of Nineveh, might Easily have guessed that there was a root and heart of faith from whence they proceeded.
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or tokens at least of a minde at rest and no way disquieted, therfore they cry in the second of Wisedome, Let vs fill our selues with costly wine and ointments,
or tokens At least of a mind At rest and no Way disquieted, Therefore they cry in the second of Wisdom, Let us fill our selves with costly wine and ointments,
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For the better explication heereof, it shall not be impertinent to consider and apply the behavior of Benadab 1. Kings. 20. he had received an overthrow of the children of Israell, one yeare in the mountaines, the next at Aphek.
For the better explication hereof, it shall not be impertinent to Consider and apply the behaviour of Benadab 1. Kings. 20. he had received an overthrow of the children of Israel, one year in the Mountains, the next At Aphek.
An hundred thousand footmen were slaine in the field in one day, seven and twenty thousand perished with the fall of a wall in the city, besides the danger of the king, who is afraid of his owne life, and runneth from chamber to chamber to hide himselfe.
an hundred thousand footmen were slain in the field in one day, seven and twenty thousand perished with the fallen of a wall in the City, beside the danger of the King, who is afraid of his own life, and Runneth from chamber to chamber to hide himself.
so likewise said the king of Niniveh, who knoweth if the Lorde will repent ? Thirdlie, vpon this perswasion, such as it is, the Sirians go and entreate the king of Israell:
so likewise said the King of Nineveh, who Knoweth if the Lord will Repent? Thirdly, upon this persuasion, such as it is, the Syrians go and entreat the King of Israel:
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the proofe he bringeth is from the seconde of Ioell, vvhere we are willed to turne vnto the Lorde with all our hearte, with fasting and mourninge and weeping, to rende our heartes and not our garmentes, &c. VVhat then? It is the manner and vsage, wee graunte, of suppliant petitioners to abstaine from meates,
the proof he brings is from the seconde of Joel, where we Are willed to turn unto the Lord with all our heart, with fasting and mourning and weeping, to rend our hearts and not our garments, etc. What then? It is the manner and usage, we grant, of suppliant petitioners to abstain from Meats,
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but inwarde and hartie conversion to God, acknowledgement of our grievous provocations, confession of our owne vnworthines by these outward castigations, vnfained repentance, vacation to praier,
but inward and hearty conversion to God, acknowledgement of our grievous provocations, Confessi of our own unworthiness by these outward castigations, unfeigned Repentance, vacation to prayer,
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As much as to say, when you haue sorrowed sufficiently for your sinnes, and signified that sorrow with abstinence and teares, take comforte at the length againe, not in your owne satisfactions,
As much as to say, when you have sorrowed sufficiently for your Sins, and signified that sorrow with abstinence and tears, take Comfort At the length again, not in your own satisfactions,
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Wherein the repentance of Niniveh is first rough hewen, and afterwardes revised and gone over againe with more speciall explication. For thus it hangeth togither.
Wherein the Repentance of Nineveh is First rough hewn, and afterwards revised and gone over again with more special explication. For thus it hangs together.
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and became spectacles to God, and men, and angels of admirable contrition, condemning themselues in those two thinges especially whereof the whole world might iustly haue condemned them, luxuriousnes of meates,
and became spectacles to God, and men, and Angels of admirable contrition, condemning themselves in those two things especially whereof the Whole world might justly have condemned them, luxuriousness of Meats,
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But if you will know their order of proceeding more particularly, thus it was: 1. Worde came vnto the king, as to the most excellent power and authority amongst them: 2. the king calleth a councell, of the princes and peeres,
But if you will know their order of proceeding more particularly, thus it was: 1. Word Come unto the King, as to the most excellent power and Authority among them: 2. the King calls a council, of the Princes and Peers,
3. the king and his counsaile make an acte, touching fasting and praier, and renouncement of sinne, 4. they cause it to bee proclaimed in manner and forme as afterwarde followeth: 5. for encouragemente and example to the rest, the Kinge is the first man that humbleth himselfe.
3. the King and his counsel make an act, touching fasting and prayer, and renouncement of sin, 4. they cause it to be proclaimed in manner and Form as afterward follows: 5. for encouragement and Exampl to the rest, the King is the First man that Humbleth himself.
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yet in a common cause, concerning the weale and well-fare of the whole common wealth, where it lyeth vpon all sortes of men alike, to doe some extraordinary worship to God (as the case of Niniveh heere required) I holde it a point of disorder and confusion, that the foot should run without the head, the people or inferiours doe any thing in publique, wherevnto the knowledge and authorizement of the prince is not first had.
yet in a Common cause, Concerning the weal and welfare of the Whole Common wealth, where it lies upon all sorts of men alike, to do Some extraordinary worship to God (as the case of Nineveh Here required) I hold it a point of disorder and confusion, that the foot should run without the head, the people or inferiors do any thing in public, whereunto the knowledge and authorizement of the Prince is not First had.
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I would not open this gate of libertie, to any subiect or people in the worlde with whome Christ and his kingdome are harboured, that in a common daunger of a country when God is to bee pacified,
I would not open this gate of liberty, to any Subject or people in the world with whom christ and his Kingdom Are Harboured, that in a Common danger of a country when God is to be pacified,
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and the land purdged in generall, the private members thereof may enter into the action, without the vvarrant of the prince both to commaunde and direct the same.
and the land purged in general, the private members thereof may enter into the actium, without the warrant of the Prince both to command and Direct the same.
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If such were the king as Darius was, Daniell, 6. and such his rulers and officers as woulde make a decree to defraude God of his worshippe, that whosoever shoulde make a petition to anie, either God or man, •n thirtie daies, saue onelie to the kinge, shoulde bee cast into the denne of the Lyons, then be thou also as Daniell was, enter into thine house, and open thy vvindowes towardes Ierusalem and pray, or enter into the house of God,
If such were the King as Darius was, Daniell, 6. and such his Rulers and Officers as would make a Decree to defraud God of his worship, that whosoever should make a petition to any, either God or man, •n thirtie days, save only to the King, should be cast into the den of the Lyons, then be thou also as Daniell was, enter into thine house, and open thy windows towards Ierusalem and pray, or enter into the house of God,
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but sure I am, it is a censure by consequence, and a iudgement vnder hande, against the rest of thy brethren, that they are over-colde in religion, a preiudice against the magistrate, that he is to slacke, a breach of obedience to the powers that God hath ordained,
but sure I am, it is a censure by consequence, and a judgement under hand, against the rest of thy brothers, that they Are overcold in Religion, a prejudice against the magistrate, that he is to slack, a breach of Obedience to the Powers that God hath ordained,
Their humbling of themselues in such sorte, confessing of sinnes, offering of their heartes in devout supplication, singing of Psalmes, prophecying in course from morning till evening,
Their humbling of themselves in such sort, confessing of Sins, offering of their hearts in devout supplication, singing of Psalms, prophesying in course from morning till evening,
so in a calamitie of the realme, when all the iointes thereof are disquieted, and haue neede to bee salved and holpen by the saving-health of GOD, that all mighte concurre and agree for seeking that remedie:
so in a calamity of the realm, when all the Joints thereof Are disquieted, and have need to be salved and helped by the Saving-health of GOD, that all might concur and agree for seeking that remedy:
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that the people might stay for the magistrates, magistrates lead the people, the prophets preach and denounce, the king and his counsaile enact, and all put in practise:
that the people might stay for the Magistrates, Magistrates led the people, the Prophets preach and denounce, the King and his counsel enact, and all put in practice:
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that a whole burnt offering might bee made vnto the Lorde, from the highest to the lowest, a solemne dedication of every person and state that the land hath.
that a Whole burned offering might be made unto the Lord, from the highest to the lowest, a solemn dedication of every person and state that the land hath.
And as Ierusalem was commended for her building, so we for our praying and fasting, a people at vnity within our selues, vvhere neither the greatest nor the least are excluded.
And as Ierusalem was commended for her building, so we for our praying and fasting, a people At unity within our selves, where neither the greatest nor the least Are excluded.
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Meane-while, the dangerous conclusions, that haue, and might haue ensued out of this maxime, to weete, that in matters belonging to God, wee are not bounde to expect or respect the magistrate, make me the more warie and scrupulous in handling this point.
Meanwhile, the dangerous conclusions, that have, and might have ensued out of this maxim, to weet, that in matters belonging to God, we Are not bound to expect or respect the magistrate, make me the more wary and scrupulous in handling this point.
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The least exception once taken against their want of religion, pietie, iustice or the like, is so farre followed, that not onely the prince, in the ende,
The least exception once taken against their want of Religion, piety, Justice or the like, is so Far followed, that not only the Prince, in the end,
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The ordinary preachings of Muncer were these, God hath warranted mee face to face, hee that cannot he hath commanded mee, to attempte the chandge by these meanes, even by killinge the magistrates.
The ordinary preachings of Muncer were these, God hath warranted me face to face, he that cannot he hath commanded me, to attempt the change by these means, even by killing the Magistrates.
for heresie or Schisme, and openlie denounced to bee such, may bee deposed from his seate, seignories, title to the crowne, claime of subiects allegiance,
for heresy or Schism, and openly denounced to be such, may be deposed from his seat, Seignories, title to the crown, claim of Subjects allegiance,
how many trayterous heartes, slaunderous and mutinous bookes, libelles, speeches, declamations, defamations, rebellious, violent, hostile conspiracies, hath it brought forth? how ready hath the Lion beene, to take cares for hornes? that is, a preiudicate opinion, of men maliciouslie bent, to interprete the service of God heresie,
how many traitorous hearts, slanderous and mutinous books, libels, Speeches, declamations, defamations, rebellious, violent, hostile conspiracies, hath it brought forth? how ready hath the lion been, to take Cares for horns? that is, a prejudicate opinion, of men maliciously bent, to interpret the service of God heresy,
and falling away from Antichrist, flat Apostasie? The Brownist in England of late, imagining to himselfe, that in the disorders of the Church, reformation may be made without the leasure and leaue of the Prince,
and falling away from Antichrist, flat Apostasy? The Brownist in England of late, imagining to himself, that in the disorders of the Church, Reformation may be made without the leisure and leave of the Prince,
if God had not slak't that heate, vvoulde haue followed his conceipt per saxa, perignes, through all the daungers and difficulties that are, woulde haue trodden order, obedience, conscience, religion, duty to God and man vnder his feete, rather then haue missed his purpose.
if God had not slaked that heat, would have followed his conceit per Rock, perignes, through all the dangers and difficulties that Are, would have trodden order, Obedience, conscience, Religion, duty to God and man under his feet, rather then have missed his purpose.
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But the mercy of God assisting vs, we haue found it true which Cyprian some times observed, that schismatickes are ever hotest in their first beginninges, but cannot take encrease.
But the mercy of God assisting us, we have found it true which Cyprian Some times observed, that Schismatics Are ever hottest in their First beginnings, but cannot take increase.
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not to neglect their rulers and governours, not to suspect them of carelesnesse in their chardges, not to impaire their credit and dignitie in the opinions of men, vvith vncharitable and hastie surmises, not to vsurpe their authoritie, in the practise or publication of vnusuall actes:
not to neglect their Rulers and Governors, not to suspect them of carelessness in their charges, not to impair their credit and dignity in the opinions of men, with uncharitable and hasty surmises, not to usurp their Authority, in the practice or publication of unusual acts:
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But to giue them this prerogatiue, not onely for pollicie but even for conscience sake, that as they are the heads of the bodye, and set over the rest;
But to give them this prerogative, not only for policy but even for conscience sake, that as they Are the Heads of the body, and Set over the rest;
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If vvee consider the wordes in particular, wee shall finde them to haue marveilous force: 1. Worde came, not onely the bruite, fame, reporte, tidinges or hear say of it;
If we Consider the words in particular, we shall find them to have marvelous force: 1. Word Come, not only the bruit, fame, report, tidings or hear say of it;
but a word of a far different kinde, a burden, a iudgement, a powrefull, terrifying, threatning worde, a dreadfull alarme of the wrath of God, a word that hath a deede in it and is not onely pronounced,
but a word of a Far different kind, a burden, a judgement, a powerful, terrifying, threatening word, a dreadful alarm of the wrath of God, a word that hath a deed in it and is not only pronounced,
and see this vvord that is done, this singular, miraculous, extraordinary worde, the like whereof, we never heard vttered. 2. to the king of Niniveh, not to a vice-roy, apetite and tributary king, a king of a mole-hill,
and see this word that is done, this singular, miraculous, extraordinary word, the like whereof, we never herd uttered. 2. to the King of Nineveh, not to a viceroy, appetite and tributary King, a King of a molehill,
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but to the king of Niniveh, the successour of Nimrod, the Monarch of the 〈 ◊ 〉, the terrour and scourge of the vvorlde farre and neare, the mightiest, maiesticallest, prowdest king that the sunne at that day lookt vpon.
but to the King of Nineveh, the successor of Nimrod, the Monarch of the 〈 ◊ 〉, the terror and scourge of the world Far and near, the Mightiest, maiesticallest, proudest King that the sun At that day looked upon.
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For what is the reason that the history having mentioned Niniveh so often before ( goe to Niniveh, and he went to Niniveh, and Niniveh shall bee overthrowne, and the men of Niniveh beleeve God, ) doeth yet, adde the name of the citie,
For what is the reason that the history having mentioned Nineveh so often before (go to Nineveh, and he went to Nineveh, and Nineveh shall be overthrown, and the men of Nineveh believe God,) doth yet, add the name of the City,
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as if vvithout this addition it could not be vnderstood vvhat king vvere meante, but that the minde of the holy Ghost therein vvas, to note the vnlikeliest king, to strike sailes,
as if without this addition it could not be understood what King were meant, but that the mind of the holy Ghost therein was, to note the unlikeliest King, to strike sails,
for earthly provision and preheminence, assoone as he heard the tidings of this worde, vvhat did he? 3. hee arose, as if hee had felte his seate shaken vnder him,
for earthly provision and pre-eminence, As soon as he herd the tidings of this word, what did he? 3. he arose, as if he had felt his seat shaken under him,
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haue I 〈 ◊ 〉 thee for pompe and pride, and given countenaunce vnto my beggerlie and base vveedes in comparison of him who is cloathed with zeale as with a cloake,
have I 〈 ◊ 〉 thee for pomp and pride, and given countenance unto my beggarly and base weeds in comparison of him who is clothed with zeal as with a cloak,
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vaine and vnprofitable ornament, I am weary of thy service, thou haste made mee honourable in the sight of men, thou canst worke me no reverence or estimation before the Lorde of hostes: 6. It had beene enough to haue proceeded thus farre, to haue stripte him into his weekely and ordinarie attire:
vain and unprofitable ornament, I am weary of thy service, thou haste made me honourable in the sighed of men, thou Canst work me no Reverence or estimation before the Lord of hosts: 6. It had been enough to have proceeded thus Far, to have stripped him into his weekly and ordinary attire:
and goeth to the beggers presse, humbleth himselfe like a bond-man, one that had grounde at the mill coulde not haue taken a garment of baser condition, hee putteth on sacke-cloath,
and Goes to the beggars press, Humbleth himself like a bondman, one that had ground At the mill could not have taken a garment of baser condition, he putteth on Sackcloth,
nay hee covereth himselfe vvith sacke-cloath, sacke-cloath is all the apparrell hee weareth, sacke-cloath is the diademe to his heade, sacke-cloath the mantell to his backe, from the crowne of the head to the plant of his foote there is nothing but sacke-cloath.
nay he Covereth himself with Sackcloth, Sackcloth is all the apparel he weareth, Sackcloth is the diadem to his head, Sackcloth the mantel to his back, from the crown of the head to the plant of his foot there is nothing but Sackcloth.
A wonderfull alteration, from a king of the earth, to a worme of the earth, from a robe to sacke-cloath, from a throne to a dunghill, from sitting in estate, to lying in ashes, from the pompe of a monarch, to the image of a caitife:
A wonderful alteration, from a King of the earth, to a worm of the earth, from a robe to Sackcloth, from a throne to a dunghill, from sitting in estate, to lying in Ashes, from the pomp of a monarch, to the image of a caitiff:
he whom all the reverence of the world attended vpon, to whom the knee was bowed, the head vncovered, the bodye prostrated, who had as manie salutations as the firmament starres, God saue the kinge, longe liue the Emperour;
he whom all the Reverence of the world attended upon, to whom the knee was bowed, the head uncovered, the body prostrated, who had as many salutations as the firmament Stars, God save the King, long live the Emperor;
and in effect rebuketh himselfe, Why art thou prowde O earth and ashes ? Humble thy spirite, see thy mortalitie, tremble before the presence of that God, who sendeth terrour into the heartes,
and in Effect Rebuketh himself, Why art thou proved Oh earth and Ashes? Humble thy Spirit, see thy mortality, tremble before the presence of that God, who sends terror into the hearts,
To make an ende (for I haue ever for the most part, against my meaning and purpose offended you with prolixitye of speech) I haue briefly two instructions to commende vnto you:
To make an end (for I have ever for the most part, against my meaning and purpose offended you with prolixity of speech) I have briefly two instructions to commend unto you:
( I haue saide yee are GODS, but yee shall die like vulgar men:) and sitteth in ashes, as one not forgetting his first foundation, that as he was bred of the ashes,
(I have said ye Are GOD'S, but ye shall die like Vulgar men:) and Sitteth in Ashes, as one not forgetting his First Foundation, that as he was bred of the Ashes,
so shall all the honours of the world ende in basenesse, all the pleasures of the vvorlde ende in bitternesse, all the treasures of the worlde in emptinesse, all the garmentes of the world in nakednesse,
so shall all the honours of the world end in baseness, all the pleasures of the world end in bitterness, all the treasures of the world in emptiness, all the garments of the world in nakedness,
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But why doe I spende my time in so impertinent and vnprofitable exhortation? fashion brought them in (these disguisementes I meane) and fashion must beare them out, or nothing will doe it.
But why do I spend my time in so impertinent and unprofitable exhortation? fashion brought them in (these disguisementes I mean) and fashion must bear them out, or nothing will do it.
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I woulde to God our preaching were in fashion to, for then I am sure it would winne both men and women, we vse all the fashions therein that our commission can extende vnto, we preach season and not season, wee bring forth olde and newe, wee giue milke and strong meate, we come in a spirite of gentlenesse,
I would to God our preaching were in fashion to, for then I am sure it would win both men and women, we use all the fashions therein that our commission can extend unto, we preach season and not season, we bring forth old and new, we give milk and strong meat, we come in a Spirit of gentleness,
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or rather after the devill himselfe (for these are Satanae ingenia, the inventions of sathan, not of man:) It is to be feared, that when God shall come to iudge the quicke and the dead, hee will not knowe those, who haue so defaced and multiplyed that simple fashion which hee created, Opus hoc meum non est,
or rather After the Devil himself (for these Are Satan Ingenia, the Inventions of sathan, not of man:) It is to be feared, that when God shall come to judge the quick and the dead, he will not know those, who have so defaced and multiplied that simple fashion which he created, Opus hoc meum non est,
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O let vs all from the highest to the lowest fall downe and kneele before the Lorde our maker, let vs lie lowe before the foot-stoole of his excellencie,
O let us all from the highest to the lowest fallen down and kneel before the Lord our maker, let us lie low before the footstool of his excellency,
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LECTVRE. Chap. 3. vers. 7. And he proclaimed, and said through Niniveh by the counsaile of his king and nobles, saying, let neither man &c. IN the particular explication of the repentance of Niniveh, begunne in the sixte verse, I observed principally both the order of their dealing, that without the knowledge and warraunt of their king, they attempte nothing in private;
LECTURE. Chap. 3. vers. 7. And he proclaimed, and said through Nineveh by the counsel of his King and Nobles, saying, let neither man etc. IN the particular explication of the Repentance of Nineveh, begun in the sixte verse, I observed principally both the order of their dealing, that without the knowledge and warrant of their King, they attempt nothing in private;
Ioh. 4. when hee hearde the wordes of comforte, Goe thy waies thy sonne liveth, hee first beleeved himselfe, afterwardes vvhen hee better knewe the time,
John 4. when he heard the words of Comfort, Go thy ways thy son lives, he First believed himself, afterwards when he better knew the time,
and forgate himselfe to bee a king, and the monarch of the countrey, and more then that, covered himselfe vvith sacke-cloath, and sate in ashes, so farre from being a kinge, that hee seemed in his owne sighte to bee lesse then nothinge.
and foregate himself to be a King, and the monarch of the country, and more then that, covered himself with Sackcloth, and sat in Ashes, so Far from being a King, that he seemed in his own sight to be less then nothing.
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The throne and the robe with other royall preheminences, as the scepter, the crowne, and gorgeous attire in difference from other men, haue ever preferred vnto the eies of the worlde,
The throne and the robe with other royal preeminences, as the sceptre, the crown, and gorgeous attire in difference from other men, have ever preferred unto the eyes of the world,
It appeareth in the booke of Genesis, what maiesty the Egyptian kinges had, by that seconde degree of honour which Pharaoh awarded vnto Ioseph, hee put a ring vpon his finger, and araied him in garmentes of fine linnen,
It appears in the book of Genesis, what majesty the Egyptian Kings had, by that seconde degree of honour which Pharaoh awarded unto Ioseph, he put a ring upon his finger, and arrayed him in garments of fine linen,
hee onely reserved vnto himselfe the Kings throne, Likewise we may read what honor belonged vnto the kings of Chaldaea, and of the Medes and Persians in the bookes of Esther and Daniell:
he only reserved unto himself the Kings throne, Likewise we may read what honour belonged unto the Kings of Chaldaea, and of the Medes and Persians in the books of Esther and Daniell:
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and of the throne of Salomon, with all his other port and prosperity, wondred at so much by the Queene of Saba, in the first of kings, and other places.
and of the throne of Solomon, with all his other port and Prosperity, wondered At so much by the Queen of Saba, in the First of Kings, and other places.
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thirdly they cause it to bee published, fourthly, that acte vvas onelye for repentance, and the service of God ▪ VVho ever hearde the like, I say not in Israell, vvhere prophets,
Thirdly they cause it to be published, fourthly, that act was only for Repentance, and the service of God ▪ Who ever heard the like, I say not in Israel, where Prophets,
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but even in paradise, the garden of the Lord, vvho ever heard the like, to this that vvas done in Niniveh? The Lord had but one paire of men in paradise,
but even in paradise, the garden of the Lord, who ever herd the like, to this that was done in Nineveh? The Lord had but one pair of men in paradise,
and it could not be hoped that the fruite shoulde be other then sowre and vnsavoury to him that gathered it, they are all turned saintes, at the preaching of one Ionas.
and it could not be hoped that the fruit should be other then sour and unsavoury to him that gathered it, they Are all turned Saints, At the preaching of one Ionas.
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As one reported at Rome, after his long voyage, that he had seene in England a goodly king, in Fraunce a goodly kingdome, in Spaine a goodly counsaile ;
As one reported At Rome, After his long voyage, that he had seen in England a goodly King, in France a goodly Kingdom, in Spain a goodly counsel;
the first thing that the king did, was the assembling of his princes and counsailours, as appeareth manifestly by the parenthesis that followeth ( by the counsailr of the king and his nobles.
the First thing that the King did, was the assembling of his Princes and counsellors, as appears manifestly by the parenthesis that follows (by the counsailr of the King and his Nobles.
VVhen Iethro saw Moses his sonne in law, sitting himselfe alone and iudging the people, from morning vnto even, he did not lesse then reprooue him for it:
When Jethro saw Moses his son in law, sitting himself alone and judging the people, from morning unto even, he did not less then reprove him for it:
thou both vveariest thy selfe greatly, and thy people that is vvith thee : and he caused him to apoint rulers cover thousands, rulers over hundreds, rulers over fifties,
thou both weariest thy self greatly, and thy people that is with thee: and he caused him to appoint Rulers cover thousands, Rulers over hundreds, Rulers over fifties,
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It vvas a saying of Seleucus one of the kings of Syria, that if men did considerately know how troublesome it were onely to reade and write so many letters of so waighty affaires,
It was a saying of Seleucus one of the Kings of Syria, that if men did considerately know how troublesome it were only to read and write so many letters of so weighty affairs,
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but he that can counsaile himselfe in all thinges, is very absolutely vvise: but it is a second degree of vvisedome not to reiect such counsailes and directions as are given vnto him.
but he that can counsel himself in all things, is very absolutely wise: but it is a second degree of Wisdom not to reject such Counsels and directions as Are given unto him.
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We read that Assuerus the king of the Persians, Esther the first, did nothing in the remooue of Vashtie the Queene, without the advise of the seven Princes vvhich sawe the kings face,
We read that Assuerus the King of the Persians, Esther the First, did nothing in the remove of Vashtie the Queen, without the Advice of the seven Princes which saw the Kings face,
Salomon 1. Kings. 10. had his auncient counsaile, it vvas senatus indeede, because it consisted of graue and olde men, according to the proverbe, speares are fit to be handled by yong men counsailes by the aged.
Solomon 1. Kings. 10. had his ancient counsel, it was senatus indeed, Because it consisted of graven and old men, according to the proverb, spears Are fit to be handled by young men Counsels by the aged.
which howsoever they were friends to Roaboam, they were not friendes to the king, though happily they loved his person well, they were enimies to his kingdome.
which howsoever they were Friends to Roaboam, they were not Friends to the King, though happily they loved his person well, they were enemies to his Kingdom.
so it is a blessed combination and knot, vvhen all their consultations and actes are referred 1. to the glory of God (for that is the first and great commandement) then, to the peace & safety of the weale publique For as the lawe of God (saith Cyprian) is the sterne that must guide all counsailes, and bee of counsaile vnto them;
so it is a blessed combination and knot, when all their Consultations and acts Are referred 1. to the glory of God (for that is the First and great Commandment) then, to the peace & safety of the weal public For as the law of God (Says Cyprian) is the stern that must guide all Counsels, and bee of counsel unto them;
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so if it bee not also the haven where all their counsailes arriue, and both the beginning and ending of their decrees, their successe will be according.
so if it be not also the Haven where all their Counsels arrive, and both the beginning and ending of their decrees, their success will be according.
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and 1. of Deut. to bee these seven. 1. they must be men of courage. 2. fearing God. 3. men of truth. 4· hating filthy lucre. 5. the chiefe of the tribes. 6. wise. Lastly, knowen men :
and 1. of Deuteronomy to be these seven. 1. they must be men of courage. 2. fearing God. 3. men of truth. 4· hating filthy lucre. 5. the chief of the tribes. 6. wise. Lastly, known men:
but armed iniustice? or what fear of the true God, where his truth is neglected? or how can truth consist with aucupation of filthy gaine? or if their persons & parentage be in contempt,
but armed injustice? or what Fear of the true God, where his truth is neglected? or how can truth consist with aucupation of filthy gain? or if their Persons & parentage be in contempt,
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Vntoward and vnfashioned counsailers, so far from being the pillars & props of the common wealth, that they are rather mischiefes and plagues which hel hath cast vp.
Untoward and unfashioned counsellors, so Far from being the pillars & props of the Common wealth, that they Are rather mischiefs and plagues which hell hath cast up.
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Ionathan his sonne heard not of it and as he went through a wood, beeing faint with hunger, raught forth the ende of his rod and d•pt it in an hony combe,
Ionathan his son herd not of it and as he went through a wood, being faint with hunger, reached forth the end of his rod and d•pt it in an honey comb,
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Therefore it is not amisse to publish such decrees, if for no other cause, yet to safegard the people from that daunger which by their ignorance they might incurre.
Therefore it is not amiss to publish such decrees, if for no other cause, yet to safeguard the people from that danger which by their ignorance they might incur.
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as Nabuchodonosor, Dan. 3. made a decree that every people, nation, and language that spake any blasphemie against the God of Syrach Misach and Abeduego should be drawen in pieces:
as Nebuchadnezzar, Dan. 3. made a Decree that every people, Nation, and language that spoke any blasphemy against the God of Sirach Meshach and Abeduego should be drawn in Pieces:
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first hee made an acte that all shoulde tremble before the GOD of Daniell in the dominions of his kingdomes, and aftervvardes for the promulgation of it, vvrote to all people, nations,
First he made an act that all should tremble before the GOD of Daniell in the Dominions of his kingdoms, and afterwards for the Promulgation of it, wrote to all people, Nations,
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Let neither man nor beast, &c. The matter enacted and proclaimed is in one word repentance wherein they were blest from heavē with as great a measure of wisedome as the sons of men were capable of:
Let neither man nor beast, etc. The matter enacted and proclaimed is in one word Repentance wherein they were blessed from heaven with as great a measure of Wisdom as the Sons of men were capable of:
when they were to bethinke thēselues, & to beat their braines wherwith to wrestle with the iudgmēt of god, that they made their choise of repentance.
when they were to bethink themselves, & to beatrice their brains wherewith to wrestle with the judgement of god, that they made their choice of Repentance.
What gate or fortresse should they then vse to shut out iustice, but onely repentance? their citie had beene laid in the dust, their candell put out, their monarchie translated, their carkasses had rotted in dung, their soules beene drowned in perdition without repentance.
What gate or fortress should they then use to shut out Justice, but only Repentance? their City had been laid in the dust, their candle put out, their monarchy translated, their carcases had rotted in dung, their Souls been drowned in perdition without Repentance.
For who would ever repent indeede, if he had not hope that his sinnes might bee pardoned? and therefore Ambrose noteth, alluding vnto Peters den•al•es, that men doe never truely repent,
For who would ever Repent indeed, if he had not hope that his Sins might be pardoned? and Therefore Ambrose notes, alluding unto Peter's den•al•es, that men do never truly Repent,
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denied a seconde time, and vvept not, because Christ lookt not backt: but denied a thirde time and vvept bitterly, because his master lookt backe vpon him.
denied a seconde time, and wept not, Because christ looked not backed: but denied a Third time and wept bitterly, Because his master looked back upon him.
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The substantiall partes of repentance are in the latter parte of the eigth verse; turning from their evill waies, and from the wickednesse that was in their hands ;
The substantial parts of Repentance Are in the latter part of the Eighth verse; turning from their evil ways, and from the wickedness that was in their hands;
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the habite and livery weerein they come, sackcloath, the libel or petition which they offer, praier and strong cry. You see the members of their decree,
the habit and livery weerein they come, Sackcloth, the libel or petition which they offer, prayer and strong cry. You see the members of their Decree,
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first, the ground of repentance, faith: secondly, the substance of repentance, newnes of life; thirdly, the body or coūten•nce of repentance, spare & thin;
First, the ground of Repentance, faith: secondly, the substance of Repentance, newness of life; Thirdly, the body or counten•nce of Repentance, spare & thin;
the antiquitie whereof maketh it venerable, and the perpetuity vnto this day, and to the ende of the vvorlde, highly graceth it; it is no new invention;
the antiquity whereof makes it venerable, and the perpetuity unto this day, and to the end of the world, highly graceth it; it is no new invention;
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some haue derived it from paradise, and made it as ancient as the first man: for the forbidding of the tree of knovveledge, they say, was a lawe of abstinence.
Some have derived it from paradise, and made it as ancient as the First man: for the forbidding of the tree of knowledge, they say, was a law of abstinence.
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Patriarckes vsed it, prophets forsooke it not, Christ & his disciples departed not from it: & the true childrē of the bride-chamber continue it at this day:
Patriarchs used it, Prophets forsook it not, christ & his Disciples departed not from it: & the true children of the bridechamber continue it At this day:
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It is mentioned Esay, 58. and Zach. 7. This is the great generall fast, and a Lent of abstinence which we must all keepe consisting in the holines of our liues.
It is mentioned Isaiah, 58. and Zach 7. This is the great general fast, and a Lent of abstinence which we must all keep consisting in the holiness of our lives.
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Lastly, there is a christian and religious fast, either common and ordinary, vsing frugality in meates and drinkes at all times, according to the warning of our Saviour, See that your heartes bee not overcome at any time vvith surfetting and drunkennesse, Or speciall and extraordinary, aboue the custome,
Lastly, there is a christian and religious fast, either Common and ordinary, using frugality in Meats and drinks At all times, according to the warning of our Saviour, See that your hearts be not overcome At any time with surfeiting and Drunkenness, Or special and extraordinary, above the custom,
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In this fast of the Ninivites, there are many thinges to be considered: first, it was timely, secondly orderly, thirdly vniversall, fourthly exact, fiftly not hypocriticall.
In this fast of the Ninevites, there Are many things to be considered: First, it was timely, secondly orderly, Thirdly universal, fourthly exact, Fifty not hypocritical.
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as when they beganne to fast, and how long they endured, vvhat daies of the moneth or weeke they made choise of, this my text expresseth not,) I meane the season of the time, the fitnes and oppertunity for such an action, was in a suddaine terrou• of vt•er destruction.
as when they began to fast, and how long they endured, what days of the Monn or Week they made choice of, this my text Expresses not,) I mean the season of the time, the fitness and opportunity for such an actium, was in a sudden terrou• of vt•er destruction.
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So long as there shall be a sunne in the firmament which hath his course, there shall bee a time for the handling of our actions, but perhappes not a season.
So long as there shall be a sun in the firmament which hath his course, there shall be a time for the handling of our actions, but perhaps not a season.
but as one that had obtained mercy to be faithfull in my calling, I shewed you mine opinion and iudgement: 2. for the thing it selfe, search the scriptures,
but as one that had obtained mercy to be faithful in my calling, I showed you mine opinion and judgement: 2. for the thing it self, search the Scriptures,
for they beare witnesse of the trueth, whither these publique, religious, extraordinary fasts had not alwaies their authority & emanation from publike persons In the 20. of the booke of Iudges, the chosen souldiers of Israell, which vvere taken by lot out of all their tribes, to fight against Beniamin, in the quarrell of the levite, whose wife was shamefully abused and murdered;
for they bear witness of the truth, whither these public, religious, extraordinary fasts had not always their Authority & emanation from public Persons In the 20. of the book of Judges, the chosen Soldiers of Israel, which were taken by lot out of all their tribes, to fight against Benjamin, in the quarrel of the Levite, whose wife was shamefully abused and murdered;
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the cause was, a slaughter which they had receved of forty thousand men, and a conscience they made of fighting against Beniamin their brethren. The authors of the fast, are the rulers of the people, who in the Original are called ▪ the corners and heades of the people.
the cause was, a slaughter which they had received of forty thousand men, and a conscience they made of fighting against Benjamin their brothers. The Authors of the fast, Are the Rulers of the people, who in the Original Are called ▪ the corners and Heads of the people.
The cause that God would assist Esther, who with the hazard of her head, when her people vvere neare their vtter extirpation, adventured her selfe to speake to the king in his inner court, being not called before him.
The cause that God would assist Esther, who with the hazard of her head, when her people were near their utter extirpation, adventured her self to speak to the King in his inner court, being not called before him.
For who else could assemble together, all the people in Ierusalem, and all the rest that came from the citties of Iudah without speciall authority? yea Iez•bell her selfe, though the daughter of Belial, was not ignorant what the manner of those times was.
For who Else could assemble together, all the people in Ierusalem, and all the rest that Come from the cities of Iudah without special Authority? yea Iez•bell her self, though the daughter of Belial, was not ignorant what the manner of those times was.
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but first shee sent letters in the kinges name, and secondlye sealed them with the kinges seale, and lastly directed them to the elders and nobles of Iezraell, that they might put them in execution.
but First she sent letters in the Kings name, and Secondly sealed them with the Kings seal, and lastly directed them to the Elders and Nobles of Jezreel, that they might put them in execution.
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But the Phrases vsed in Ioel doe sufficiently determine the nature of this action, Blow a trumpet in Sion, sanctifie a fast, call a solemne assemblie, gather the people, sanctifie the congregation, gather the elders,
But the Phrases used in Joel do sufficiently determine the nature of this actium, Blow a trumpet in Sion, sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, gather the Elders,
yet is it not so warrantable vnto vs, neither are we willing to meddle therwith, vnlesse a professour of Physicke by his art and authority prescribe it:
yet is it not so warrantable unto us, neither Are we willing to meddle therewith, unless a professor of Physic by his art and Authority prescribe it:
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so in a publike fast, privately convented, I said before that all the exercises were christian & religious, their praier, preaching, singing, and distributing to the poore;
so in a public fast, privately Convicted, I said before that all the exercises were christian & religious, their prayer, preaching, singing, and distributing to the poor;
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if thou wil• bee perfect, sell all that thou hast &c. So there is one thing wanting vnto these, and to give them their full perfection, we must suffer the rulers of the common wealth to apoint them.
if thou wil• be perfect, fell all that thou hast etc. So there is one thing wanting unto these, and to give them their full perfection, we must suffer the Rulers of the Common wealth to appoint them.
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No man striving for a maistery is crowned, vnlesse he strive lawfully, & so it may fall out, that amiddest the paines and afflictions of fasting, vvee may leese the crowne of it.
No man striving for a mastery is crowned, unless he strive lawfully, & so it may fallen out, that amidst the pains and afflictions of fasting, we may lose the crown of it.
The Thirde thinge in the fast of Niniveh, is the vniversalitye of it: for it vvas not onelye publique and open, but included almost vvhatsoever breathed amongst them.
The Third thing in the fast of Nineveh, is the universality of it: for it was not only public and open, but included almost whatsoever breathed among them.
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and as you hearde before, from the greatest to the smalest: secondly, Beastes ▪ yea all sortes of beastes, great and small, oxen, horses, sheepe, goates,
and as you heard before, from the greatest to the Smallest: secondly, Beasts ▪ yea all sorts of beasts, great and small, oxen, Horses, sheep, Goats,
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wee acknowledge before thy maiesty (Lorde of hostes) wee thy vnworthiest creatures that ever thy handes haue formed, viler then the sackcloth wee weare; (for if there had beene baser stuffe in the worlde, wee vvoulde not haue refused it) & fowler in thy fight,
we acknowledge before thy majesty (Lord of hosts) we thy Unworthiest creatures that ever thy hands have formed, Viler then the Sackcloth we wear; (for if there had been baser stuff in the world, we would not have refused it) & Fowler in thy fight,
we haue endangered our selues, wiues and children, infants and dumbe beastes, life and goods, city and people, to thy heaviest ire? and in acknovvledgement thereof and signe of our humble subiection,
we have endangered our selves, wives and children, Infants and dumb beasts, life and goods, City and people, to thy Heaviest ire? and in acknowledgement thereof and Signen of our humble subjection,
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or in our foldes and stalles abroade, wee resigne into thy hands, as having no right vnto it, we lay it downe at the feet• of thy iustice, and beseech thee for thine owne names sake to take mercy vpon vs.
or in our folds and stalls abroad, we resign into thy hands, as having no right unto it, we lay it down At the feet• of thy Justice, and beseech thee for thine own names sake to take mercy upon us
and thinke they to do it by trifles and vanities? are they so simple and vnsensible, to put vnsensible beastes to repentance? hath God care of bullockes and sheepe? or haue bullockes and sheepe care of God? doe they not liue and die? (without repentance shall I say?) yea, without religion,
and think they to do it by trifles and vanities? Are they so simple and unsensible, to put unsensible beasts to Repentance? hath God care of bullocks and sheep? or have bullocks and sheep care of God? do they not live and die? (without Repentance shall I say?) yea, without Religion,
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her vnspeakeable griefes and compunctions within, knowen vnto God, and to no mortall creatures besides that feeleth them not, send forth vnreasonable actions sometimes, to common iudgement.
her unspeakable griefs and compunctions within, known unto God, and to no Mortal creatures beside that feeleth them not, send forth unreasonable actions sometime, to Common judgement.
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Her spirit is so dull and lumpish with sorrowe, that shee cannot abide the recreation of anye creature when shee is in heavinesse, shee wisheth and endevoreth by her vttermost provocations, that not onely men but beastes,
Her Spirit is so dull and lumpish with sorrow, that she cannot abide the recreation of any creature when she is in heaviness, she wishes and endeavoureth by her uttermost provocations, that not only men but beasts,
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and alwaies chewing the cud, that God is offended with it, shee runneth from all pleasure of the world as from a serpent, shee panteth and sobbeth day and night shee weareth her handes with wringing,
and always chewing the cud, that God is offended with it, she Runneth from all pleasure of the world as from a serpent, she pants and sobbeth day and night she weareth her hands with wringing,
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He hath yet a further conceit, that they did therin as the prophets were wōt to do, who seeing a scourge come from the Lord, & finding no confidence in thēselues nor way to excuse their iniquities, not knowing whither to flie for patronage,
He hath yet a further conceit, that they did therein as the Prophets were wont to do, who seeing a scourge come from the Lord, & finding no confidence in themselves nor Way to excuse their iniquities, not knowing whither to fly for patronage,
Thus did Ieremy in his prophecie, the hinde calved in the field, & forsooke it because there was no grasse And thus did Ioel in his, how did the beasts mourne? the heards of cartell pinde awa•e because they had no pasture,
Thus did Ieremy in his prophecy, the hind calved in the field, & forsook it Because there was no grass And thus did Joel in his, how did the beasts mourn? the heards of cartel pinde awa•e Because they had no pasture,
The repentance of Niniveh made them hard hearted, vnmercifull & vncompassionate to themselues and to their beasts, harmeles & innocent creatures, to debar them of their meate & drinke,
The Repentance of Nineveh made them hard hearted, unmerciful & uncompassionate to themselves and to their beasts, harmless & innocent creatures, to debar them of their meat & drink,
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Repentance the gift of God, the ioy of angels, the salue of sins, the haven of sinners, I say againe, what is become of it? It is not for the angels of heaven to repent, because they sin not:
Repentance the gift of God, the joy of Angels, the salve of Sins, the Haven of Sinners, I say again, what is become of it? It is not for the Angels of heaven to Repent, Because they sin not:
we doe not onely taste, and feede, which are here forbidden, but vvee taste and feed deliciously, we are wanto with the giftes of God, & abuse them to surfet.
we do not only taste, and feed, which Are Here forbidden, but we taste and feed deliciously, we Are wanto with the Gifts of God, & abuse them to surfeit.
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Iohn Baptist, the day-star & morning of the Gospell, Christ the sonne of righteousnes, and all his Apostles the shining lamps of the new world, what els did they preach to the people that then was? of faith & repentance were their sermons. Repent & beleeve the gospell.
John Baptist, the daystar & morning of the Gospel, christ the son of righteousness, and all his Apostles the shining lamps of the new world, what Else did they preach to the people that then was? of faith & Repentance were their Sermons. repent & believe the gospel.
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and her people with their sinnes, and to feede them with the foode of iudgement and water of gall, who eate and drinke vp iniquitye like their daielye repaste.
and her people with their Sins, and to feed them with the food of judgement and water of Gall, who eat and drink up iniquity like their daily repast.
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and to vvashe our feete from their filthinesse as Iob spake, and not onelye our feete, but our heades also as Peter spake in the gospell, to renew both bodies and soules,
and to wash our feet from their filthiness as Job spoke, and not only our feet, but our Heads also as Peter spoke in the gospel, to renew both bodies and Souls,
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THE XXXVII. LECTVRE. Chap, 3. vers. 8. But let man and beast put on sackloth &c. OF the two generall partes wherein the repentance of Niniveh stood, the negatiue being ended in the former verse, contayning the dyet of repentance, we are now to proceede to the affirmatiue, delivered the most part in this eighth, wherein 1. the habite & attire of repentance, sackcloth. 2. the tenour of her speech, mighty crying ▪ 3. her very substance and soule, the change of life are expressed.
THE XXXVII. LECTURE. Chap, 3. vers. 8. But let man and beast put on Sackcloth etc. OF the two general parts wherein the Repentance of Nineveh stood, the negative being ended in the former verse, containing the diet of Repentance, we Are now to proceed to the affirmative, Delivered the most part in this eighth, wherein 1. the habit & attire of Repentance, Sackcloth. 2. the tenor of her speech, mighty crying ▪ 3. her very substance and soul, the change of life Are expressed.
Of withholding food from the beasts there is lesse doubt, but that they should cloth them in sackcloth, and place them in the number of those that cry mightily vnto the Lorde, seemeth more vnsensible:
Of withholding food from the beasts there is less doubt, but that they should cloth them in Sackcloth, and place them in the number of those that cry mightily unto the Lord, seems more unsensible:
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for they haue neither vnderstandinge, nor speech, and their bodies are wet with the dew of heaven, as Nabuchodonozors was, and their hydes are those naturall indumentes which God hath provided for them.
for they have neither understanding, nor speech, and their bodies Are wet with the due of heaven, as Nabuchodonozors was, and their hides Are those natural indumentes which God hath provided for them.
happily but their horses and mules, which were in greatest price, and wherein they most gloried, whose manner aforetime was ▪ to bee clothed in sumptuous trappings;
happily but their Horses and mules, which were in greatest price, and wherein they most gloried, whose manner aforetime was ▪ to be clothed in sumptuous trappings;
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of such it is likelie enough that their ornaments vvere chandged, and it maie bee their whole heardes and flockes, to make the greater spectacle and solemnite of dolefulnes.
of such it is likely enough that their Ornament were changed, and it may be their Whole herds and flocks, to make the greater spectacle and solemnite of dolefulness.
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For it is no more vnprofitable in these funeralles of their city when she was going as it were to her graue, that these beastes should also accompany her in mourning steedes vvith the rest of her people and children,
For it is no more unprofitable in these funerals of their City when she was going as it were to her graven, that these beasts should also accompany her in mourning steeds with the rest of her people and children,
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they roared and brayed for want of foode, which naturall moane of theirs was their cryinge, It is saide, Psalm. 147. that God giveth foode to the beasts,
they roared and brayed for want of food, which natural moan of theirs was their crying, It is said, Psalm. 147. that God gives food to the beasts,
R. Iarhi hath a conceipt that they tyed their dammes and their foles asunder and said, before the Lorde of the worlde, vnlesse thou take pittie on vs wee will not pittie these.
R. Iram hath a conceit that they tied their dammes and their Fools asunder and said, before the Lord of the world, unless thou take pity on us we will not pity these.
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To acquite the king and his counsaile, from folly or distraction of their wittes, in this so vnvsuall and vnreasonable an acte, I shewed you the manner and nature of sorrow before;
To acquit the King and his counsel, from folly or distraction of their wits, in this so unusual and unreasonable an act, I showed you the manner and nature of sorrow before;
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It is no little comfort in discomforts not to be left alone in lamenting, and to see all thinges turned into mourning, that are neare about vs. For as vvee desire nothing more then heavines of spirite in such a case,
It is no little Comfort in discomforts not to be left alone in lamenting, and to see all things turned into mourning, that Are near about us For as we desire nothing more then heaviness of Spirit in such a case,
So did the Prophet• in their writings, Reioyce O heavens, showte yee lower partes of the earth, burst forth into praises yee mountaines, ye forrestes and every tree therein :) Even so is the nature of griefe never so well pleased,
So did the Prophet• in their writings, Rejoice Oh heavens, shout ye lower parts of the earth, burst forth into praises ye Mountains, you forests and every tree therein:) Even so is the nature of grief never so well pleased,
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as when all the pleasures of the worlde are exiled, Shee calleth heaven aboue too weepe, the earth beneath to lament, beasts to pine away, rockes to cleaue in twaine, the moūtaines to giue none other Eccho but lamentations, the rivers to runne with teares,
as when all the pleasures of the world Are exiled, She calls heaven above too weep, the earth beneath to lament, beasts to pine away, Rocks to cleave in twaine, the Mountains to give none other Echo but lamentations, the Rivers to run with tears,
and all the fruits of the earth to bee changed into worm-wood and bitternesse. And as it mooveth the affection, so it instructeth our vnderstanding also:
and all the fruits of the earth to be changed into wormwood and bitterness. And as it moveth the affection, so it Instructeth our understanding also:
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Genesis 3. besides the curse of the serpent, the curse of Eue, the curse of Adam in his ovvne person, In the sweate of thy face, thou shalt eate thy bread, that is all callinges of life shall bee laborious and painefull vnto thee, and thou shalt eate the hearbe of the fielde, common and wast, not the fruites of the garden as thou didst before,
Genesis 3. beside the curse of the serpent, the curse of Eue, the curse of Adam in his own person, In the sweat of thy face, thou shalt eat thy bred, that is all callings of life shall be laborious and painful unto thee, and thou shalt eat the herb of the field, Common and wast, not the fruits of the garden as thou didst before,
Likewise, Genesis the sixte, when the Lorde •aw the wickednesse of man, howe greately it was encreased, then it repented the LORDE that ever hee had made man, and hee was sorrie in his hearte ;
Likewise, Genesis the sixte, when the Lord •aw the wickedness of man, how greatly it was increased, then it repented the LORD that ever he had made man, and he was sorry in his heart;
therefore he saide, I vvill destroie from of the earth the man whome I haue created, (hee stayeth not there,) but from man to beast, from creeping thinge to the soule of the heaven,
Therefore he said, I will destroy from of the earth the man whom I have created, (he stays not there,) but from man to beast, from creeping thing to the soul of the heaven,
thus to be misused? But we, the nocent wretches of the worlde, workers of all iniquitie, deserving not roddes but scorpions, cause innocency it selfe to bee scourged for our transgressions.
thus to be misused? But we, the nocent wretches of the world, workers of all iniquity, deserving not rods but scorpions, cause innocency it self to be scourged for our transgressions.
vnlesse wee plundge them besides into such vndeserved vengeance. Againe, the punishing of their beastes vvas to adde something to their owne punishmente:
unless we plunge them beside into such undeserved vengeance. Again, the punishing of their beasts was to add something to their own punishment:
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Vndoubtedly, it is a blessing to men, that their oxen are stronge to labour, their horses swifte to the race, their asses and camelles meete for their burthens, that their bullocke engendreth without fayling, their covve calveth vvithout casting, their sheepe bring forth thousandes and tenne thousandes in their streetes :
Undoubtedly, it is a blessing to men, that their oxen Are strong to labour, their Horses swift to the raze, their asses and Camelles meet for their burdens, that their bullock engendereth without failing, their cow calveth without casting, their sheep bring forth thousandes and tenne thousandes in their streets:
and profit they reaped thereby, doeth not the afflicting of them redounde to their maisters? and doe they not loose themselues, by vveakening the bodies of their cattell through lacke of foode, vvhereby not onelye their labour,
and profit they reaped thereby, doth not the afflicting of them redound to their masters? and do they not lose themselves, by weakening the bodies of their cattle through lack of food, whereby not only their labour,
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It was the manner of those times, especially in the East partes, if either they lost a friend or childe by death (as Iacob his son Gen. 37.) but rather for the losse of the favor of God,
It was the manner of those times, especially in the East parts, if either they lost a friend or child by death (as Iacob his son Gen. 37.) but rather for the loss of the favour of God,
& sometimes to cut their cloathes, as Iosu. 7. sometimes to rend them from their backs, as Ioel. 2. but insteed thereof to take vnto themselues the vncomfortablest weedes and fashions that might be devised.
& sometime to Cut their clothes, as Joshua 7. sometime to rend them from their backs, as Joel 2. but instead thereof to take unto themselves the uncomfortablest weeds and fashions that might be devised.
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and sprinkle ashes vpon it, as Tamar did, 2. Sam. 12. and their haire, as their mannes is described, Amos 8. and finally, take vppe an howling, and make an exquisite lamentation, as one that shoulde mourne for her onelie sonne.
and sprinkle Ashes upon it, as Tamar did, 2. Sam. 12. and their hair, as their Man's is described, Amos 8. and finally, take up an howling, and make an exquisite lamentation, as one that should mourn for her only son.
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not sought, or affected, or studied for, but such as in sorrowe, or feare, or the like perturbations offerre themselues, and are consequent of their owne accordes as helpes to expresse vnto the world our inwarde dispositions.
not sought, or affected, or studied for, but such as in sorrow, or Fear, or the like perturbations offer themselves, and Are consequent of their own accords as helps to express unto the world our inward dispositions.
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So when we pray vnto God, wee bowe the knees of our bodies, lie vpon our faces, cast vp our eies to heaven, smite vpon our breasts, with the like ceremonies.
So when we pray unto God, we bow the knees of our bodies, lie upon our faces, cast up our eyes to heaven, smite upon our breasts, with the like ceremonies.
In all which, praier is the substance and worke intended, and these, though we thinke not of them, come as a kinde of furniture and formality (if I may so speake) to set it foorth.
In all which, prayer is the substance and work intended, and these, though we think not of them, come as a kind of furniture and formality (if I may so speak) to Set it forth.
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And if ever they be alone (these shaddowes and dumbe shewes, I meane of sacke-cloath and mourning) without their body of toward contrition, (as they fasted in Esay from meate,
And if ever they be alone (these shadows and dumb shows, I mean of Sackcloth and mourning) without their body of towards contrition, (as they fasted in Isaiah from meat,
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and the prophetes in Zachary ware a rough garment, but it was to deceiue with:) then is our thankes with God, the same that he gaue to Israel in the place before mentioned, Is this the fast that I haue chosen, that a man should afflict his soule for a daie,
and the Prophets in Zachary beware a rough garment, but it was to deceive with:) then is our thanks with God, the same that he gave to Israel in the place before mentioned, Is this the fast that I have chosen, that a man should afflict his soul for a day,
or an acceptable daie vnto the Lorde ? or is not this rather the fasting that I haue chosen, insteede of forsaking thy meate, to deale thy breade to the hungrie, and for sacke-cloath about thy loines, to cover thy naked brethren, and not to hide thine eies from thine owne flesh? And as of sacke-cloath and fasting,
or an acceptable day unto the Lord? or is not this rather the fasting that I have chosen, instead of forsaking thy meat, to deal thy bread to the hungry, and for Sackcloth about thy loins, to cover thy naked brothers, and not to hide thine eyes from thine own Flesh? And as of Sackcloth and fasting,
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For was it the neying of horses, lowing of oxen and bullockes, lamentation of men, eiulation of women and children, mingling heaven and earth togither with a confusion of out-cries, that could enforce the LORDE aboue to giue them a•dience? doubtlesse no.
For was it the neying of Horses, lowing of oxen and bullocks, lamentation of men, eiulation of women and children, mingling heaven and earth together with a confusion of Outcries, that could enforce the LORD above to give them a•dience? doubtless no.
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) though it bee reported of by as speciall notes as praier may bee honoured with, 1. for the manner of it, that it was vehemente and forcible, They cryed ;
) though it be reported of by as special notes as prayer may be honoured with, 1. for the manner of it, that it was vehement and forcible, They cried;
And this is your meede (looke for it, hypocrites, as you looke for summer vvhen you see the blooming of the figge-tree) when you pray as if you dreamed vvithout your senses, your lippes walking,
And this is your meed (look for it, Hypocrites, as you look for summer when you see the blooming of the Fig tree) when you pray as if you dreamed without your Senses, your lips walking,
and your eies aspiring into heaven without devotion, you, whose hearte lyeth within your bosome as a secret thiefe, calling to your tongue and handes and bodily members,
and your eyes aspiring into heaven without devotion, you, whose heart lies within your bosom as a secret thief, calling to your tongue and hands and bodily members,
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and vvith Simon Magus, your lying tongues the LORD shall roote out of their tabernacles, your deceitfull eies shall sinke into the holes of your heades, the sacrifices of your forged and faithlesse consciences stinke in his nostrelles, your prayers are an abhomination vnto him,
and with Simon Magus, your lying tongues the LORD shall root out of their Tabernacles, your deceitful eyes shall sink into the holes of your Heads, the Sacrifices of your forged and faithless Consciences stink in his nostrelles, your Prayers Are an abomination unto him,
The complement and perfection of all that went before, the soule of their corporall fasting, sackcloath, crying, which is their spiritual fast from sinne,
The compliment and perfection of all that went before, the soul of their corporal fasting, Sackcloth, crying, which is their spiritual fast from sin,
but a returning to that integrity and vprightnesse of life from whence thou art departed? Therefore sayth the edict, let everie man returne. There is terminus à quo, and terminus ad quem, in this sanctified motion;
but a returning to that integrity and uprightness of life from whence thou art departed? Therefore say the edict, let every man return. There is terminus à quo, and terminus ad Whom, in this sanctified motion;
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somewhat which we must forsake and relinquish, somewhat which we must recover, and procure againe. There must be a death to sinne, and a resurrection to iustice:
somewhat which we must forsake and relinquish, somewhat which we must recover, and procure again. There must be a death to sin, and a resurrection to Justice:
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First, rende your heartes. VVhat? shall we smooth them? annointe them? flatter them? binde them vp? No. Wee must pull them in pieces, racke them vpon tenter-hookes, teare them vvith gripes and convulsions;
First, rend your hearts. What? shall we smooth them? anoint them? flatter them? bind them up? No. we must pull them in Pieces, rack them upon tenterhooks, tear them with gripes and convulsions;
and then turne vnto the Lorde your God, &c. GOD by his prophet Esay giveth likewise his people a chardge concerning both these, vvash you, make you cleane, take away the evill of your workes from before mine eies, cease to doe evill ;
and then turn unto the Lord your God, etc. GOD by his Prophet Isaiah gives likewise his people a charge Concerning both these, wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil;
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and both preached the doctrine vvith his lippes, and with his handes administred the baptisme of repentance? Albeit the texte that he vsed vnto them were NONLATINALPHABET, which signifieth a chaunge of the minde,
and both preached the Doctrine with his lips, and with his hands administered the Baptism of Repentance? Albeit the text that he used unto them were, which signifies a change of the mind,
And when the people asked him, Luke the thirde, What shall vvee doe then ? hee aunswered them, hee that hath tvvo coates, let him parte vvith him that hath none,
And when the people asked him, Lycia the Third, What shall we do then? he answered them, he that hath tvvo coats, let him part with him that hath none,
Chrysostome in his thirde Homily to the people of Antioche demaunding vvhat it was that preserved the Ninivites from the inevitable wrath of GOD, thus reasoneth with himselfe;
Chrysostom in his Third Homily to the people of Antioch demanding what it was that preserved the Ninevites from the inevitable wrath of GOD, thus reasoneth with himself;
vvas it their fasting and sacke-cloath alone? vvee cannot say it, but the chandge of their vvhole life. How knovv wee? by the very wordes of the prophet. And God saw their workes.
was it their fasting and Sackcloth alone? we cannot say it, but the change of their Whole life. How know we? by the very words of the Prophet. And God saw their works.
What kinde of workes? That they fasted and vvare sacke-cloath? neither of both. For the Prophet suppressing all this, inferreth, that they returned from their evill vvaies.
What kind of works? That they fasted and were Sackcloth? neither of both. For the Prophet suppressing all this, infers, that they returned from their evil ways.
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Let thy handes fast from robbery, thy feete from bearing thee to vnlawfull spectacles, thine eares from sucking in slaunderous tales, thine eies from receiving in wantonnes.
Let thy hands fast from robbery, thy feet from bearing thee to unlawful spectacles, thine ears from sucking in slanderous tales, thine eyes from receiving in wantonness.
Maximilian the Emperour comparing himselfe and the kinges of Spaine and Fraunce togither, had a witty and pleasaunt saying that there vvere but three kinges in the time vvherein hee lived.
Maximilian the Emperor comparing himself and thee Kings of Spain and France together, had a witty and pleasant saying that there were but three Kings in the time wherein he lived.
Secondly, it requireth of every man not onelye to goe from his vvickednesse, but to returne to that iustice from vvhence hee vvas fallen and to renew the image of holinesse decayed in him.
Secondly, it requires of every man not only to go from his wickedness, but to return to that Justice from whence he was fallen and to renew the image of holiness decayed in him.
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Iohn Baptist did not tell them in his sermon of repentance, that everie tree which brought foorth evill fruite shoulde bee hewen downe, (though that were implyed) but if it broughte not foorth good fruite, it was in danger of the same iudgement.
John Baptist did not tell them in his sermon of Repentance, that every tree which brought forth evil fruit should be hewn down, (though that were employed) but if it brought not forth good fruit, it was in danger of the same judgement.
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Neither did our saviour tell his disciples, that excepte their iniustice vvere lesse then the iniustice of the Scribes and Pharises, they shoulde not enter into the kingdome of heaven:
Neither did our Saviour tell his Disciples, that except their injustice were less then the injustice of the Scribes and Pharisees, they should not enter into the Kingdom of heaven:
Thirdely, It requireth of every man to returne from his evill vvaies, his auncient and accustomed sinnes wherein hee had travailed and traded himselfe,
Thirdly, It requires of every man to return from his evil ways, his ancient and accustomed Sins wherein he had travailed and traded himself,
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and made it his walke a long time. Therein they imply this secret confession. VVe are not fallen by ignoraunce and mischaunce as those that labour to rise againe,
and made it his walk a long time. Therein they imply this secret Confessi. We Are not fallen by ignorance and mischance as those that labour to rise again,
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neither hath our foote slipt alone by the frailtie and infirmitie of our flesh, but wee haue wilfully and weetingly brought our selues into an habite of viciousnesse.
neither hath our foot slipped alone by the frailty and infirmity of our Flesh, but we have wilfully and weetingly brought our selves into an habit of viciousness.
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But some, their nature is such, that vvheresoever they haue their dwelling, they are the hammers and mallets to the whole countrey that lyeth about them.
But Some, their nature is such, that wheresoever they have their Dwelling, they Are the hammers and mallets to the Whole country that lies about them.
These are the vnrighteousnesses which before I specified in parte, and •re therefore called the vvickednesse of the handes, though other partes of the soule and bodie are not innocent,
These Are the Unrighteousnesses which before I specified in part, and •re Therefore called the wickedness of the hands, though other parts of the soul and body Are not innocent,
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It is the strength, agilitie, serviceablenesse of the handes by reason of the aptnesse they haue to so manye and sundrye offices, vvhich chardgeth them with vnrighteousnesse common to other partes.
It is the strength, agility, serviceableness of the hands by reason of the aptness they have to so many and sundry Offices, which charge them with unrighteousness Common to other parts.
But the chiefe thing to be considered, and wherwith I will conclude, is the especiall hold that the king and the counsaile taketh, omitting other sinnes,
But the chief thing to be considered, and wherewith I will conclude, is the especial hold that the King and the counsel Takes, omitting other Sins,
but that which is open to the world, for which wee are hatefull to GOD and man, the worme that hath bred of our greatnesse and wealthinesse, the daughter of the monarchie, a familiar to kinges courtes,
but that which is open to the world, for which we Are hateful to GOD and man, the worm that hath bred of our greatness and wealthiness, the daughter of the monarchy, a familiar to Kings Courts,
and not a straunger to the burse of merchantes, fraudulency and forgery in contractes, bribery in iustice, crueltye in common life, overbearing of righte by mighte, grinding the poore like corne betweene the milstones of oppression,
and not a stranger to the burse of Merchants, fraudulency and forgery in contracts, bribery in Justice, cruelty in Common life, overbearing of right by might, grinding the poor like corn between the millstones of oppression,
But because wee cannot ease our heartes so soone of them, nor by such meanes, I vvill tell them for their owne comforte vvhat they shall trust too amongest other thinges:
But Because we cannot ease our hearts so soon of them, nor by such means, I will tell them for their own Comfort what they shall trust too amongst other things:
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vvherein because a thiefe was bounde to make restitution of double, the vsurer of fourefolde, their meaninge is plaine enough, that they esteemed vsury a double thefte,
wherein Because a thief was bound to make restitution of double, the usurer of fourefolde, their meaning is plain enough, that they esteemed Usury a double theft,
so let our vsurers take themselues warned and dischardged (so long as their heartes accuse them of their double and treble thefte) from saluting Christians,
so let our usurers take themselves warned and discharged (so long as their hearts accuse them of their double and triple theft) from saluting Christians,
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I trust they will pardon my charitable iealousie over them, the same reasons of mightinesse and authority agreeing to them, which were founde in Niniveh.
I trust they will pardon my charitable jealousy over them, the same Reasons of mightiness and Authority agreeing to them, which were found in Nineveh.
VVhatsoever either violence or fraude bee meante by the wickednesse of the handes, the Hebrewes agree, that the meaning of the king and his counsaile vvas to call for restitution.
Whatsoever either violence or fraud be meant by the wickedness of the hands, the Hebrews agree, that the meaning of the King and his counsel was to call for restitution.
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In the observation whereof, as R. Kimhi affirmeth, their forefathers of godly memorie were so carefully carefull not to offende, that they made this decree;
In the observation whereof, as R. Kimhi Affirmeth, their Forefathers of godly memory were so carefully careful not to offend, that they made this Decree;
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It shall bee better for them to pull downe towers, and townes, and citties, and countries to the grounde, rather then to suffer such sk•ich-owles of woe to singe in the chambers thereof.
It shall be better for them to pull down towers, and Towns, and cities, and countries to the ground, rather then to suffer such sk•ich-owles of woe to sing in the chambers thereof.
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For though thou canst not restore in identity the same for the same, yet thou mayest restore in equalitie so much for so much, which was the meaning of Augustine.
For though thou Canst not restore in identity the same for the same, yet thou Mayest restore in equality so much for so much, which was the meaning of Augustine.
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Fulgentius noteth vpon the vvordes of Matthew, Every tree vvhich bringeth not good fruite &c. If barrennesse shall bee cast into the fire, what doeth rapine and robbery deserue? If iudgement shall bee without mercy to him that sheweth not mercy, vvhat iudgemente shall bee to him, that doeth also shewe cruelty? And Rabanus noteth no lesse vpon that complainte of Christ Matthew twenty fiue, I was hungry, and thou gavest mee no breade.
Fulgentius notes upon the words of Matthew, Every tree which brings not good fruit etc. If Barrenness shall be cast into the fire, what doth rapine and robbery deserve? If judgement shall be without mercy to him that shows not mercy, what judgement shall be to him, that doth also show cruelty? And Rabanus notes no less upon that complaint of christ Matthew twenty fiue, I was hungry, and thou Gavest me not bread.
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VVhat shall hee receaue for taking away other mens, who shall ever burne in hell fire for not giving his owne? I vvas hungry and thou gavest mee no breade.
What shall he receive for taking away other men's, who shall ever burn in hell fire for not giving his own? I was hungry and thou Gavest me not bread.
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These in their iudgementes and conclusions went not so farre touching the necessity of restitution, but Nehemias avowed it as deepely by actuall demonstration;
These in their Judgments and conclusions went not so Far touching the necessity of restitution, but Nehemiah avowed it as deeply by actual demonstration;
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But if so excellent a governour in so different a case, the houses and lands of the people beeing laide to gage by themselues and monye received vpon them, vvere so angrye in his minde for the crie of the poore, that he rebuked the princes and rulers for their sakes,
But if so excellent a governor in so different a case, the houses and Lands of the people being laid to gage by themselves and money received upon them, were so angry in his mind for the cry of the poor, that he rebuked the Princes and Rulers for their sakes,
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and set a greate assembly against them, and put them to silence, telling them that for the reproach of the heathen, they ought to haue vvalked in the feare of the Lorde (Which nowe they did not) and praying them to giue backe the pledges againe and to remitte some parte also of the debte, and not contente with their worde, binding them by oath before the priestes to perfourme it;
and Set a great assembly against them, and put them to silence, telling them that for the reproach of the heathen, they ought to have walked in the Fear of the Lord (Which now they did not) and praying them to give back the pledges again and to remit Some part also of the debt, and not content with their word, binding them by oath before the Priests to perform it;
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nor vvith their oath, but sealing it for more assurance vvith that fearefull sacrament of emptying his garmente, himselfe cursing them to their faces ▪ if they brake promise, and all the congregation crying Amen :
nor with their oath, but sealing it for more assurance with that fearful sacrament of emptying his garment, himself cursing them to their faces ▪ if they brake promise, and all the congregation crying Amen:
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not voluntarilye yeelded, but violentlye wrunge ou•, without either mony or recompence to those vvhome they haue displaced? If they loose the accepted time, they will come and restore hereafter, as Iudas did.
not voluntarily yielded, but violently wrunge ou•, without either money or recompense to those whom they have displaced? If they lose the accepted time, they will come and restore hereafter, as Iudas did.
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I vvil not say that his office made him rich, and his riches an evill man: (but officers that grow rich in haste, hardly escape that gradation;) howsoever it were, little Zacheus, but as great in example as ever we read of, a chiefe receiver and a chiefe restorer, rich in substance and rich in good workes,
I will not say that his office made him rich, and his riches an evil man: (but Officers that grow rich in haste, hardly escape that gradation;) howsoever it were, little Zacchaeus, but as great in Exampl as ever we read of, a chief receiver and a chief restorer, rich in substance and rich in good works,
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and in the midst of his sinnefull life, a renouncer of his sinnefulnesse, no sooner hee received Christ into his house, and much more into his conscience,
and in the midst of his sinful life, a renouncer of his sinnefulnesse, no sooner he received christ into his house, and much more into his conscience,
and not caring to bee heard of men, nor hunting after earthly commendation, spake vnto the LORDE, Beholde Lorde, with a readie and cheerefull heart, (offering his service and sacrifice before the face of his Saviour;) not the crummes of my table,
and not caring to be herd of men, nor hunting After earthly commendation, spoke unto the LORD, Behold Lord, with a ready and cheerful heart, (offering his service and sacrifice before the face of his Saviour;) not the crumbs of my table,
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as to say vvith Samuell, vvhose oxe or asse haue I taken? or vvhome haue I vvronged? At the least let him say vvith Zacheus, I say not in the former parte of his speech, halfe of my goodes I giue to the poore, (for that vvere heresie to bee helde,
as to say with Samuel, whose ox or Ass have I taken? or whom have I wronged? At the least let him say with Zacchaeus, I say not in the former part of his speech, half of my goods I give to the poor, (for that were heresy to be held,
and false doctrine to bee preached in this illiberall age) but in the latter clause, if I haue iniuried an•e man, though I restore not foure-folde, yet I restore him his owne.
and false Doctrine to be preached in this illiberal age) but in the latter clause, if I have injuried an•e man, though I restore not fourfold, yet I restore him his own.
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Otherwise our houses and consciences vvill bee so full, of houses, fieldes, vineyardes, oliues, silver, golde, vnrighteous pledges, that there wil bee no roume for the peace and consolation of GOD to dwell vvith them.
Otherwise our houses and Consciences will be so full, of houses, fields, vineyards, Olive, silver, gold, unrighteous pledges, that there will be no room for the peace and consolation of GOD to dwell with them.
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Therefore washe your handes and heartes from this leprosie, my brethren, that you may bee receaved into the hoste of the Lorde, and dwel with his first-borne:
Therefore wash your hands and hearts from this leprosy, my brothers, that you may be received into the host of the Lord, and dwell with his firstborn:
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and that which presently giveth place to the repentaunce of God, their expected deliverance in the nexte sentence, is the foundation wherevpon they grounde, a knowledge and apprehension, such as it is, of the goodnesse of God,
and that which presently gives place to the Repentance of God, their expected deliverance in the Next sentence, is the Foundation whereupon they ground, a knowledge and apprehension, such as it is, of the Goodness of God,
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For, this received into the minde, that we are hidde from the face of GOD, that wee are so farre in contempte and hatred with his maiestie, that hee vvill not vouchsafe to giue vs the looking on;
For, this received into the mind, that we Are hid from the face of GOD, that we Are so Far in contempt and hatred with his majesty, that he will not vouchsafe to give us the looking on;
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if all the clowdes in the aire rained loue and compassion, we could not bee perswaded that any of the least droppes thereof should fall vpon our grounde.
if all the Clouds in the air reigned love and compassion, we could not be persuaded that any of the least drops thereof should fallen upon our ground.
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and hee hath bent his soule to doe vs mischiefe? And as it is written of Iulius the Pope, that having received an overthrow by the French at Ravenna, which he looked not for, he set his face and mouth against the God of heaven,
and he hath bent his soul to do us mischief? And as it is written of Julius the Pope, that having received an overthrow by the French At Ravenna, which he looked not for, he Set his face and Mouth against the God of heaven,
and conferred of carrying home the arke againe, but that they cried, and their crie vvente vp to heaven, and they sent it backe with a present vnto the Lorde, and with sinne offerings :
and conferred of carrying home the Ark again, but that they cried, and their cry went up to heaven, and they sent it back with a present unto the Lord, and with sin offerings:
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nay their priestes and sooth-sayers saide vnto them, wherefore shoulde you harden your harts as the Egyptians and Pharaoh hardened theirs ? Such the repentance of Saul, 1. Sam. 15. who having received a message by the prophet, that as he had cast of the word of the Lorde,
nay their Priests and soothsayers said unto them, Wherefore should you harden your hearts as the egyptians and Pharaoh hardened theirs? Such the Repentance of Saul, 1. Sam. 15. who having received a message by the Prophet, that as he had cast of the word of the Lord,
Such the repentance of Ahab, 1. King. 21. who having heard the wordes of Elias thundering the iudgements of God against him and his house, hee rent his clothes and put sacke-cloath vpon him,
Such the Repentance of Ahab, 1. King. 21. who having herd the words of Elias thundering the Judgments of God against him and his house, he rend his clothes and put Sackcloth upon him,
the reason of all this is alleadged in this Epilogue, vvho can tell if the Lord vvill turne and repent ? It cannot lightly bee worse, it may bee better with vs;
the reason of all this is alleged in this Epilogue, who can tell if the Lord will turn and Repent? It cannot lightly be Worse, it may be better with us;
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let everie man turne from his evill vvay, and from the vvickednesse that is in their handes, qui novit, who knovveth so to doe, and is not ignoraunte what belongeth to such a chandge, or thus;
let every man turn from his evil Way, and from the wickedness that is in their hands, qui Novit, who Knoweth so to do, and is not ignorant what belongeth to such a change, or thus;
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The instruction from so translating it, is good, though the translation it selfe bee mistaken; that knowledge must ever goe before the face of repentaunce.
The instruction from so translating it, is good, though the Translation it self be mistaken; that knowledge must ever go before the face of Repentance.
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but by number and weight, howe many, howe grievous they are, howe farre they extende to the annoyance of the earth, provocation of heaven, breach of christian charitie ▪ and strikinge at the maiestie of God himselfe.
but by number and weight, how many, how grievous they Are, how Far they extend to the annoyance of the earth, provocation of heaven, breach of christian charity ▪ and striking At the majesty of God himself.
I vvill goe to my father, and saie, I haue sinned, yea but not a simple sinne, I haue sinned a mightye and manifolde transgression, I haue sinned against heauen, I haue also sinned against thee ;
I will go to my father, and say, I have sinned, yea but not a simple sin, I have sinned a mighty and manifold Transgression, I have sinned against heaven, I have also sinned against thee;
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that as the first argument of life which the widowes son of Naim gaue, was this, he began to speake ▪ so in this spirituall resuscitation from the death of the soule, the first token of their recovery, was the acknowledgement and confession of their misdoing.
that as the First argument of life which the Widows son of Nain gave, was this, he began to speak ▪ so in this spiritual resuscitation from the death of the soul, the First token of their recovery, was the acknowledgement and Confessi of their misdoing.
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The voice of Balaam, Num. 22. when he saw the Angell in his way, I haue sinned. The voice of Saul to Samuel, 1. Sam. 15. I haue sinned: and 1. Sam. 26. when hee saw the kindnesse of David towardes him, I haue sinned. The voice of David to Nathan, 2. Sam. 12. I haue sinned: & 2. Sam. 24. to God,
The voice of balaam, Num. 22. when he saw the Angel in his Way, I have sinned. The voice of Saul to Samuel, 1. Sam. 15. I have sinned: and 1. Sam. 26. when he saw the kindness of David towards him, I have sinned. The voice of David to Nathan, 2. Sam. 12. I have sinned: & 2. Sam. 24. to God,
And when afterwardes he felt the smiting of the Lorde, with plainer demonstration, and with clearing the whole lande besides, Ego sum qui peccavi, & ego sum qui iniquè egi, It is I,
And when afterwards he felt the smiting of the Lord, with plainer demonstration, and with clearing the Whole land beside, Ego sum qui peccavi, & ego sum qui iniquè egi, It is I,
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The voice of Iob in the seventh of his booke, I haue sinned. The voice of Daniell in behalfe of himselfe, their kinges, princes, fathers, of every man of Iudah,
The voice of Job in the seventh of his book, I have sinned. The voice of Daniell in behalf of himself, their Kings, Princes, Father's, of every man of Iudah,
iniquitie vpon sinne, wickednes vpon iniquity, rebellion vpon wickednes, and still a further proceeding in the testification of their vnrighteousnesse.
iniquity upon sin, wickedness upon iniquity, rebellion upon wickedness, and still a further proceeding in the testification of their unrighteousness.
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VVhen Ezra hearde that the people of the captivitie were mingled with the heathen, hee rente his cloathes, and pl•ckte of the haire of his heade and bearde, and sate astonied vntill the evening sacrifice, at vvhat time hee arose againe,
When Ezra heard that the people of the captivity were mingled with the heathen, he rend his clothes, and pl•ckte of the hair of his head and beard, and sat astonished until the evening sacrifice, At what time he arose again,
so they that will learne to repente, and are not cunning in the art thereof, let them repa•re to Esdras and such like, who were most skilful in repenting.
so they that will Learn to Repent, and Are not cunning in the art thereof, let them repa•re to Ezra and such like, who were most skilful in repenting.
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O how available, saith Ambrose, are three syllables? peccav•, is but three syllables, but the flame of an harty sacrifice ascendeth therein into heaven, and fetcheth downe three thousand blessings.
Oh how available, Says Ambrose, Are three syllables? peccav•, is but three syllables, but the flame of an hearty sacrifice Ascendeth therein into heaven, and Fetches down three thousand blessings.
Christ came not to call the righteous, but sinners to repentaunce. Sinners? then all, even the greatest Princes and rulers of the Iewes; for they the greatest sinners:
christ Come not to call the righteous, but Sinners to Repentance. Sinners? then all, even the greatest Princes and Rulers of the Iewes; for they the greatest Sinners:
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No. but sinners in sense and conscience, sinners in action and plea against themselues, sinners in iudgement from their owne mouthes and against their owne heades, these are they to whom Christ hath designed the medicine and restoratiue of his saving health.
No. but Sinners in sense and conscience, Sinners in actium and plea against themselves, Sinners in judgement from their own mouths and against their own Heads, these Are they to whom christ hath designed the medicine and restorative of his Saving health.
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but smiting vpon his sinnefull brest, as the arke of all iniquity, and punishing himselfe with stripes that the Lorde might forbeare to punish him, with a fearfull heart,
but smiting upon his sinful breast, as the Ark of all iniquity, and punishing himself with stripes that the Lord might forbear to Punish him, with a fearful heart,
and trembling tongue called vpon his Saviour, O Lorde, bee mercifull vnto mee a sinner. I saie not thy creature, or servant, or childe, but onely a sinner :
and trembling tongue called upon his Saviour, Oh Lord, be merciful unto me a sinner. I say not thy creature, or servant, or child, but only a sinner:
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whē she heard that Iesus was come into a Pharisees house, 1. She stood at his feete, 2. behinde him, 3. weeping 4 she began to wash, as if she durst not go on,
when she herd that Iesus was come into a Pharisees house, 1. She stood At his feet, 2. behind him, 3. weeping 4 she began to wash, as if she durst not go on,
but did often retract and pull backe her handes, 5. the lowest part of his body, his feete, 6. with her teares, though the water of the brooke had beene humanity enough, 7. did wipe them, not with the lappe of her coate,
but did often retract and pull back her hands, 5. the lowest part of his body, his feet, 6. with her tears, though the water of the brook had been humanity enough, 7. did wipe them, not with the lap of her coat,
O how precious an ointment flowed from her heart & eies? how odor•ferous & wel-pleasing vnto Christ, who made her apologie, not only against the Pharisee, in preferring her kindnesse before the entertainement of his house, but against Satan,
Oh how precious an ointment flowed from her heart & eyes? how odor•ferous & Well-pleasing unto christ, who made her apology, not only against the Pharisee, in preferring her kindness before the entertainment of his house, but against Satan,
and skilfull repentances, as of those who knew their sinnes by heart, & were able to set downe their ful catalogue, what successe doe we finde? That vertue went out from Christ to this woman, and many sinnes were remitted to the other;
and skilful repentances, as of those who knew their Sins by heart, & were able to Set down their full catalogue, what success do we find? That virtue went out from christ to this woman, and many Sins were remitted to the other;
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the Publicane went home to his house iustified, the children of the captivity were delivered, the last daies of Iob vvere blest more than the first, David at one time had his sinne translated, at another the punishment mitigated, the Lorde himselfe crying vnto his Angell, It now sufficeth, hold thy hande :
the Publican went home to his house justified, the children of the captivity were Delivered, the last days of Job were blessed more than the First, David At one time had his sin translated, At Another the punishment mitigated, the Lord himself crying unto his Angel, It now Suffices, hold thy hand:
Others, in a far greater number, & with far better reason expresse it by an interrogation, who knoweth ? and make it a sentence absolute and compleate in it selfe, without referring it to the former wordes Then they make this construction of it:
Others, in a Far greater number, & with Far better reason express it by an interrogation, who Knoweth? and make it a sentence absolute and complete in it self, without referring it to the former words Then they make this construction of it:
it may be the Lorde will turne, or peradventure haue mercy vpon vs. They put it with ambiguity, that while men doubt of salvation, they may be the more earnest in repentance,
it may be the Lord will turn, or Peradventure have mercy upon us They put it with ambiguity, that while men doubt of salvation, they may be the more earnest in Repentance,
And surelie, as doubting is the mother (they say) of enquiring, (for a man that doubteth not, will never aske) so some kinde of doubtfulnesse is the mother,
And surely, as doubting is the mother (they say) of inquiring, (for a man that doubteth not, will never ask) so Some kind of doubtfulness is the mother,
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Ierome, whose note the former was, writing vpon the second of Ioel, who knoweth of the Lord will returne and leaue a blessing behinde him ? expoundeth the prophet, least happily the greatnesse of the clemencie of God shoulde make vs negligent,
Jerome, whose note the former was, writing upon the second of Joel, who Knoweth of the Lord will return and leave a blessing behind him? expoundeth the Prophet, least happily the greatness of the clemency of God should make us negligent,
therfore the prophet subioineth, who knoweth? So that it seemeth, those tearmes of vncertainty, are not in any sort to admit or allowe of doubting of salvation,
Therefore the Prophet subjoineth, who Knoweth? So that it seems, those terms of uncertainty, Are not in any sort to admit or allow of doubting of salvation,
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And he removeth all diffidence from the king and his nobles, as if they included not themselves in the speech who knoweth if the Lord will returne? but only spake it vnto the people, in this sense:
And he Removeth all diffidence from the King and his Nobles, as if they included not themselves in the speech who Knoweth if the Lord will return? but only spoke it unto the people, in this sense:
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In these dreadfull frightes and perplexities, being encountered with 3. sore mischiefes at once, atrocity of your sins, shortnes of time, greatnes of destruction, none of you knoweth of the mercy of God,
In these dreadful frights and perplexities, being encountered with 3. soar mischiefs At once, atrocity of your Sins, shortness of time, greatness of destruction, none of you Knoweth of the mercy of God,
But how can it any way stand with the nature of repentance, either in prince or people, to doubt, seeing that faith is the principal proppe wherwith repentance is borne vp,
But how can it any Way stand with the nature of Repentance, either in Prince or people, to doubt, seeing that faith is the principal prop wherewith Repentance is born up,
& we cannot acknowledge this to be a true faith, which hangeth and wavereth betweene such vncertainties? Rather it savoreth of infidelity and desperation to cast forth such demaundes.
& we cannot acknowledge this to be a true faith, which hangs and wavereth between such uncertainties? Rather it savoureth of infidelity and desperation to cast forth such demands.
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for what if their city had bin overthrowen as the towre of Siloe, & their bodies had perished? had that bin an argument that his mercies had forsaken them? No more,
for what if their City had been overthrown as the tower of Siloe, & their bodies had perished? had that been an argument that his Mercies had forsaken them? No more,
As Mardochey spake to Esther in the fourth of that booke, if thou holdest thy peace at this time, breathing and deliverance shall arise to the Iews out of an other place,
As Mordecai spoke to Esther in the fourth of that book, if thou holdest thy peace At this time, breathing and deliverance shall arise to the Iews out of an other place,
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In the ninth of the same Evangelist, our Saviour answered the father of the childe that had a dumbe spirit, requesting him if he could doe any thing, to helpe them, & to haue compassion vpon them;
In the ninth of the same Evangelist, our Saviour answered the father of the child that had a dumb Spirit, requesting him if he could do any thing, to help them, & to have compassion upon them;
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Yea the strongest faith that ever was, is it not mixte with doubtfulnes? overcast with clouds? shakē with stormes? beaten vvith windes and raines? winowed by sathan, that,
Yea the Strongest faith that ever was, is it not mixed with doubtfulness? overcast with Clouds? shaken with storms? beaten with winds and reins? winowed by sathan, that,
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if it were possible, it might bee turned into chaffe and branne? What else ment that wary advertisement, given to Peter by his maister, Luke 22. and his vigilant care over him, Simon, Simon, listen to my speech;
if it were possible, it might be turned into chaff and bran? What Else meant that wary advertisement, given to Peter by his master, Lycia 22. and his vigilant care over him, Simon, Simon, listen to my speech;
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Satan hath desired you, it is the care of his heart, it is the marke that he shooteth at, he watcheth walketh, roareth, transformeth him into all shapes,
Satan hath desired you, it is the care of his heart, it is the mark that he shoots At, he watches walks, roareth, Transformeth him into all shapes,
For what thinke we of our selues? are we pillers of brasse? or as the deafe rockes of the sea? or as mount Sion on that can never be remooved? Our shield and breast-plate of faith, (for so it is called) is it not beaten and driven at vvith dartes? fierie dartes ? yea all the fierie dartes ? I say not of the vvicked that are in our flesh, Athiestes, Arrians, Iewes, Paynims, deriders, blasphemers of our faith,
For what think we of our selves? Are we pillars of brass? or as the deaf Rocks of the sea? or as mount Sion on that can never be removed? Our shield and breastplate of faith, (for so it is called) is it not beaten and driven At with darts? fiery darts? yea all the fiery darts? I say not of the wicked that Are in our Flesh, Atheists, Arians, Iewes, Pagans, deriders, blasphemers of our faith,
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though hee had borne in his body the markes of Christ Iesus, and felte in his soule many a buffet and wound given by Satan and his confederates. The issue is this:
though he had born in his body the marks of christ Iesus, and felt in his soul many a buffet and wound given by Satan and his confederates. The issue is this:
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as Christ vvas in the garden, resisting (vnto bloud shall I say) nay even vnto hell it selfe They knewe it by experience, who saide, thou bringest downe to hell.
as christ was in the garden, resisting (unto blood shall I say) nay even unto hell it self They knew it by experience, who said, thou bringest down to hell.
It is as the last and least sparkle of fire, almost extinguished, as a little graine of seede, which the birdes, nay the devils of the aire seeke to picke from vs, and as the last gaspe and pant of the soule, readie to flie out:
It is as the last and least sparkle of fire, almost extinguished, as a little grain of seed, which the Birds, nay the Devils of the air seek to pick from us, and as the last gasp and pant of the soul, ready to fly out:
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And as Aquinas, to acquite the blessed Virgin from sinne, maketh a double kinde of dubitation, one of infidelity, another of admiration and discussion, hovv can this thing be ? (for it is not doubted by any man,
And as Aquinas, to acquit the blessed Virgae from sin, makes a double kind of dubitation, one of infidelity, Another of admiration and discussion, how can this thing be? (for it is not doubted by any man,
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but the Virgin there doubted, and Augustine so expoundeth the svvorde that shoulde pearse through her soule, Luke the seconde) so may I vvith better reason make a double kinde of infidelity, one of abnegation, deniall, renouncement, the other of wrastling, combate, contention, which hath not yet subdued the adversarie force, nor gotten the vpper hande.
but the Virgae there doubted, and Augustine so expoundeth the sword that should pierce through her soul, Lycia the seconde) so may I with better reason make a double kind of infidelity, one of abnegation, denial, renouncement, the other of wrestling, combat, contention, which hath not yet subdued the adversary force, nor got the upper hand.
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or rather of rhe sonne of woman, though anointed with the oile of gladnesse and spirituall comforte aboue all his fellowes, I never knew the soule so happily garded with the strength and munition of God, that it coulde escape these fightes and terrours of conscience whereof I speake.
or rather of rhe son of woman, though anointed with the oil of gladness and spiritual Comfort above all his Fellows, I never knew the soul so happily guarded with the strength and munition of God, that it could escape these fights and terrors of conscience whereof I speak.
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Looke vpon Abraham the father of the faithfull, distrusting the providence of God, as vnable to defend him & his wife from Pharaoh and Abimelech, vnlesse he committed an vntruth;
Look upon Abraham the father of the faithful, distrusting the providence of God, as unable to defend him & his wife from Pharaoh and Abimelech, unless he committed an untruth;
I will more say, they are the happiest soules and dearest vnto God, that are so tried they are as the best gold which hath beene purified in the fire seven times,
I will more say, they Are the Happiest Souls and dearest unto God, that Are so tried they Are as the best gold which hath been purified in the fire seven times,
Besides his owne private opinion, declared at large against Dominicus of Soto confessour to Charles the fifte, that a man may bee certaine of his salvation by that assurance which although it be not equall to to the catholique faith, yet it is true faith;
Beside his own private opinion, declared At large against Dominicus of Soto confessor to Charles the Fifth, that a man may be certain of his salvation by that assurance which although it be not equal to to the catholic faith, yet it is true faith;
hee further telleth vs that both the Presidentes of that Synode (one of them afterwarde Iulius the thirde) did protest that the question did not seeme vnto them sufficiently discussed, to decide any thing:
he further Telleth us that both the Presidents of that Synod (one of them afterward Julius the Third) did protest that the question did not seem unto them sufficiently discussed, to decide any thing:
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Vaine confidence of heretiques? Vaine, without probability? And in heretiques, not holdinge the trueth of doctrine? Who ever allowed it? But, is it vaine confidence which is grounded vpon the promises of God, watered by the bloud of Christ, sealed by sacramentes, testified by the spirit,
Vain confidence of Heretics? Vain, without probability? And in Heretics, not holding the truth of Doctrine? Who ever allowed it? But, is it vain confidence which is grounded upon the promises of God, watered by the blood of christ, sealed by Sacraments, testified by the Spirit,
than the Rhemist commenters doe, damnable, false illusion, vnhappy security, presumption, faithlesse perswasion, and not the faith of Apostles, but the faith of devilles.
than the Rhemist Commentators do, damnable, false illusion, unhappy security, presumption, faithless persuasion, and not the faith of Apostles, but the faith of Devils.
Wee will sooner cast pearles to swine, and bread to whelpes, than salvation to such men, who, howsoever they live, having no testimony of a good conscience, vaunting of hope without the love of God, despighting the good spirit of grace, treading the bloud of the new testament vnder their feete, turning grace into wantonnes,
we will sooner cast Pearls to Swine, and bred to whelps, than salvation to such men, who, howsoever they live, having no testimony of a good conscience, vaunting of hope without the love of God, despiting the good Spirit of grace, treading the blood of the new Testament under their feet, turning grace into wantonness,
neither the learning of our adversaries, nor the cunning of devilles shall ever bee able to drawe vs. Wee will saye with Antonius Marinarius in the Counsell before alleadged,
neither the learning of our Adversaries, nor the cunning of Devils shall ever be able to draw us we will say with Antonius Marinarius in the Counsel before alleged,
now when God speaketh with thee, & promiseth thee immortality, doest thou waver in thy mind? 〈 ◊ 〉 thou so faithles to distrust him? this is not to know God at all:
now when God speaks with thee, & promises thee immortality, dost thou waver in thy mind? 〈 ◊ 〉 thou so faithless to distrust him? this is not to know God At all:
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For where shoulde the weake haue safty and security, but in the wounds of their saviour? the mightier he is to saue me, the more carelesse I dwell there;
For where should the weak have safety and security, but in the wounds of their Saviour? the Mightier he is to save me, the more careless I dwell there;
VVhat is so deadlye thae may not bee cured by the death of Christ? therefore if I call but to minde hovve soveraigne and effectuall a medicine his death is, I cannot bee daunted by the malignitye of anye disease.
What is so deadly thane may not be cured by the death of christ? Therefore if I call but to mind how sovereign and effectual a medicine his death is, I cannot be daunted by the malignity of any disease.
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VVherefore, as Christ admonished the church of Thyatira, so I in the name of Christ exhort you, that vvhich you haue alreadye, holde fast till hee come.
Wherefore, as christ admonished the Church of Thyatira, so I in the name of christ exhort you, that which you have already, hold fast till he come.
& the like, make shipwracke of this sweete article, and bee carued away, as the windes and seaes of their owne opinions shall driue them, till they finde some other haven to rest in.
& the like, make shipwreck of this sweet article, and be carved away, as the winds and Seas of their own opinions shall driven them, till they find Some other Haven to rest in.
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But shall ever raigne and beare the scepter in our consciences, as an article of that price, without the which our liues are not deare vnto vs· The sunne may bee vnder a cloude at times,
But shall ever Reign and bear the sceptre in our Consciences, as an article of that price, without the which our lives Are not deer unto vs· The sun may be under a cloud At times,
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and these heavenlye perswasions may sometimes bee assaulted, and battered, but they shall eftsoones returne vnto vs. I dare affirme, that there was never elect soule vpon the earth, redeemed by the bloud,
and these heavenly persuasions may sometime be assaulted, and battered, but they shall eftsoons return unto us I Dare affirm, that there was never elect soul upon the earth, redeemed by the blood,
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and then their largest draught, when they haue most thirsted after it: that howsoever their life hath beene tempered of good & bad daies and good againe,
and then their Largest draught, when they have most thirsted After it: that howsoever their life hath been tempered of good & bad days and good again,
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For they haue gone avvaye with a sentence of peace in their lippes, as the doue came backe to the arke with an oliue branch, Christ is my life, death mine advantage.
For they have gone away with a sentence of peace in their lips, as the dove Come back to the Ark with an olive branch, christ is my life, death mine advantage.
and vnlesse the fire of his anger bee drowned in the bowelles of compassion, and his rage burning downe to hell, bee swallowed vp into pitty aboue the cloudes, what else can follow,
and unless the fire of his anger be drowned in the bowels of compassion, and his rage burning down to hell, be swallowed up into pity above the Clouds, what Else can follow,
The matter of their faith, consisting of foure members, (three of them appertaining to God, his returne, repentance, and leaving of his fierce wrath, the fourth and last to themselves) I went over in hast,
The matter of their faith, consisting of foure members, (three of them appertaining to God, his return, Repentance, and leaving of his fierce wrath, the fourth and last to themselves) I went over in haste,
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God was ever in Niniveh, no doubt, by his essence, his power, his overlooking providence, for in him they lived, mooved, and alvvaies had their being ;
God was ever in Nineveh, no doubt, by his essence, his power, his overlooking providence, for in him they lived, moved, and always had their being;
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for their former displeasure conceived, and to wish it had never bin, and asmuch as possible they may, to revoke vvhatsoever in the heat thereof they had determined.
for their former displeasure conceived, and to wish it had never been, and as as possible they may, to revoke whatsoever in the heat thereof they had determined.
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Al these motions either of the body, in going from place to place, or of the soule, in altering her passions, are attributed vnto vs truly, but vnto God in no other māner than may stand with the nature and honour of his vnmooueable maiesty.
All these motions either of the body, in going from place to place, or of the soul, in altering her passion, Are attributed unto us truly, but unto God in no other manner than may stand with the nature and honour of his unmovable majesty.
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nay his fierce and furious wrath, the length and breadth whereof, no more than of his mercies, canne be measured, there ensueth an abundance of misery, vvith a diligent traine of all kindes of plagues, having an open field to range in,
nay his fierce and furious wrath, the length and breadth whereof, no more than of his Mercies, can be measured, there ensueth an abundance of misery, with a diligent train of all Kinds of plagues, having an open field to range in,
and his wrath stopt, they should be freed from the danger threatned vnto thē: assuring thēselues otherwise, that the buildings of their city should sinke downe, stone after stone,
and his wrath stopped, they should be freed from the danger threatened unto them: assuring themselves otherwise, that the buildings of their City should sink down, stone After stone,
and those that are to come, wee drawe out waters of ioy and comfort out of this well of salvation. There is a degree also in the wordes of this sentence.
and those that Are to come, we draw out waters of joy and Comfort out of this well of salvation. There is a degree also in the words of this sentence.
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if you will knowe what works, you haue it by explication made plaine, their conversion from their evill waies that is their whole course of repentance.
if you will know what works, you have it by explication made plain, their conversion from their evil ways that is their Whole course of Repentance.
or earth, or in the deepe, that he seeth not with his eies tē thousand times brighter than the sun ? yea though it were hid, I say not within the reines & hearts of our bodies,
or earth, or in the deep, that he sees not with his eyes tē thousand times Brighter than the sun? yea though it were hid, I say not within the reins & hearts of our bodies,
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others more simplie and truly, he saw their works, that is, himselfe approved them, as Gen. 1. hee saw that the light was good, that is, he allowed it by his iudgement:
Others more simply and truly, he saw their works, that is, himself approved them, as Gen. 1. he saw that the Light was good, that is, he allowed it by his judgement:
neither are able to discerne them in that, whereby they are Christians, and of the householde of faith. Wee thinke they are myrtles, when they are but netles;
neither Are able to discern them in that, whereby they Are Christians, and of the household of faith. we think they Are myrtles, when they Are but nettles;
for when they asked, Ioh 6. What shall wee doe that wee might worke the workes of God? Iesus answered them, this is the worke of God, that yee believe in him whome hee hath sent.
for when they asked, John 6. What shall we do that we might work the works of God? Iesus answered them, this is the work of God, that ye believe in him whom he hath sent.
he that dwelleth in such brightnesse of light, as never eye of mortalitye coulde approach vnto, the sight of whole face, to an earthly man is vnsufferable,
he that dwells in such brightness of Light, as never eye of mortality could approach unto, the sighed of Whole face, to an earthly man is unsufferable,
but his handes, that is, his iustice and power vndid it: and thus hee repented his iudgement aga•nst Niniveh, by slayinge the sequele and fall thereof.
but his hands, that is, his Justice and power undid it: and thus he repented his judgement aga•nst Nineveh, by slaying the sequel and fallen thereof.
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When I first tooke in hande to declare the repentance of Niniveh, I desired you to beare in minde, that the first and principall gate whereby they entered into that service towardes God, was faith.
When I First took in hand to declare the Repentance of Nineveh, I desired you to bear in mind, that the First and principal gate whereby they entered into that service towards God, was faith.
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The Prophet, who compiled the history, noted no lesse, as appeareth by his placing of it in the heade of the booke, that is in the beginning of the whole narration;
The Prophet, who compiled the history, noted no less, as appears by his placing of it in the head of the book, that is in the beginning of the Whole narration;
that these afflictions of the Ninivites, macerating themselues with fasting and sackcloth, prepared them aforehand to the easier attainement of their pardon.
that these afflictions of the Ninevites, macerating themselves with fasting and Sackcloth, prepared them aforehand to the Easier attainment of their pardon.
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not of condignity, (they say) worth for worth, but of of congruity; as if it stood not with reason and conscience that their workes shoulde bee forgotten.
not of condignity, (they say) worth for worth, but of of congruity; as if it stood not with reason and conscience that their works should be forgotten.
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and prayed vnto God on whome they had not first beleeved? and whosoever hee bee that spendeth his wretched dayes in the wildernesse of this worlde, a wildernesse of sinne,
and prayed unto God on whom they had not First believed? and whosoever he be that spendeth his wretched days in the Wilderness of this world, a Wilderness of sin,
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This is the nature of a true and a living faith, it ever worketh by loue, Gal. 5. and by workes it is made perfect, Iam. 2. & faith without these is as an almes of the rich man to the poore, departe in peace, warme thy selfe, fill thy belly ; but he giveth him nothing.
This is the nature of a true and a living faith, it ever works by love, Gal. 5. and by works it is made perfect, Iam. 2. & faith without these is as an alms of the rich man to the poor, depart in peace, warm thy self, fill thy belly; but he gives him nothing.
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In reproofe of his fellow, condemnation of themselues, iustification of Christ, invocation of his name, and a true confession that he was the king of Israell.
In reproof of his fellow, condemnation of themselves, justification of christ, invocation of his name, and a true Confessi that he was the King of Israel.
and wee both receiue it our selues, as a faithfull saying, & confirme it to others, that such as haue beleeved God, must also be carefull to excell in good workes ;
and we both receive it our selves, as a faithful saying, & confirm it to Others, that such as have believed God, must also be careful to excel in good works;
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yet, if the pens & presses of the Romane faction might passe without controlment, we should be tr•duc•d as far as the world is christian (for preaching only faith in the iustification of a sinfull man) that our gospell is a gospell of liberty, epicurisme, sensualitie, that we plucke vp good vvorkes as weedes by the rootes,
yet, if the pens & presses of the Roman faction might pass without controlment, we should be tr•duc•d as Far as the world is christian (for preaching only faith in the justification of a sinful man) that our gospel is a gospel of liberty, epicurism, sensuality, that we pluck up good works as weeds by the roots,
Let Bilha the handmaide supply the defectes of Rahell, and beare children vnto Iacob, but let her ever remember that Rahel is aboue her, and singular in some respect.
Let Bilha the handmaid supply the defects of Rachel, and bear children unto Iacob, but let her ever Remember that Rachel is above her, and singular in Some respect.
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and as the strength of Bethulia was thought too weake to encounter him, so all our obedience to the law of God is weake and vnsufficient to defende vs. Iudith vndertaketh for the people of her city; faith for vs:
and as the strength of Bethulia was Thought too weak to encounter him, so all our Obedience to the law of God is weak and unsufficient to defend us Iudith undertaketh for the people of her City; faith for us:
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and though the eies of her handmaid were ever towards her Lady, to carry the scrippe, &c. yet, in performing that act of deliverance, Iudith is alone, her maide standing and waiting at the dore,
and though the eyes of her handmaid were ever towards her Lady, to carry the scrip, etc. yet, in performing that act of deliverance, Iudith is alone, her maid standing and waiting At the door,
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He is, and he is not? doth the one conclude the former, and doeth the other inferre also by way of conclusion that he hath prooved the latter? What shall we say? is God divided? or is there dissension in the spirit of vnity? or is there more than one truth? Apostle against Apostle, Iames against Paul, in one and the same question deriving a contrary conclusion? Not so.
He is, and he is not? does the one conclude the former, and doth the other infer also by Way of conclusion that he hath proved the latter? What shall we say? is God divided? or is there dissension in the Spirit of unity? or is there more than one truth? Apostle against Apostle, James against Paul, in one and the same question deriving a contrary conclusion? Not so.
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and testified both to God and man, with effectuall proofe and demonstration that it is not a naked, fruitlesse, hypocriticall faith, but soundlye and substantially conditioned. So Iames ment it.
and testified both to God and man, with effectual proof and demonstration that it is not a naked, fruitless, hypocritical faith, but soundly and substantially conditioned. So James meant it.
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And Thomas Aquinas writing vpon that Epistle, confirmeth that meaning, that the iustification vvhereof he spake, is the exercising or accomplishing of iustice:
And Thomas Aquinas writing upon that Epistle, confirmeth that meaning, that the justification whereof he spoke, is the exercising or accomplishing of Justice:
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there is one that acquiteth before God, another that approveth especially before man; the one without vs and lent, the other within vs, inhabitant and inherent;
there is one that acquitteth before God, Another that approveth especially before man; the one without us and lent, the other within us, inhabitant and inherent;
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For such is the nature of faith and loue, as the Auncientes described their graces: the one is in taking and apprehension, the other is in giving and remuneration.
For such is the nature of faith and love, as the Ancients described their graces: the one is in taking and apprehension, the other is in giving and remuneration.
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First, we receiue by our faith, and then by our charitie we returne some-thing. Paule speaketh of the former of these iustifications, Iames of the latter:
First, we receive by our faith, and then by our charity we return something. Paul speaks of the former of these justifications, James of the latter:
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the entry or porch where the beasts were killed; the altar where they were sacrificed; & the holiest place of al, whither the high priest entred once every yeare:
the entry or porch where the beasts were killed; the altar where they were sacrificed; & the Holiest place of all, whither the high priest entered once every year:
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Nay it is saide, that God saw their workes, & God repented him of the plague, vvith repetitiō of that blessed name, to let the world vnderstande, that the mischiefe was not turned away for the value and vertue of their workes,
Nay it is said, that God saw their works, & God repented him of the plague, with repetition of that blessed name, to let the world understand, that the mischief was not turned away for the valve and virtue of their works,
For when the person is once approved, & received to grace (which their faith procured them) his blemishes are not then looked vpon, his infirmities covered, his vnperfect obedience taken in good part,
For when the person is once approved, & received to grace (which their faith procured them) his blemishes Are not then looked upon, his infirmities covered, his unperfect Obedience taken in good part,
for this is the root that beareth thē al. In that great cloud of witnesses, Heb. 11. what was the reason that they pleased God (besides the honour of the world, that they vvere vvell reported of ) and obtained the promises, which was the garlande they ranne for, (besides their suffering of adversities, subduing of kingdomes, vvorking of righteousnesse, with many other famous exploites there ascribed vnto them) what was the reason I say,
for this is the root that bears them all In that great cloud of Witnesses, Hebrew 11. what was the reason that they pleased God (beside the honour of the world, that they were well reported of) and obtained the promises, which was the garland they ran for, (beside their suffering of adversities, subduing of kingdoms, working of righteousness, with many other famous exploits there ascribed unto them) what was the reason I say,
Loue the Lorde thy God with all thy heart, &c. and thy neighbour as thy selfe, and there is nothing wanting vnto thee, thou hast kept the commandement, thou hast fulfilled the law, thou needest not the passion of thy redeemer, thou maiest catch the crowne of life by rightfull desert.
Love the Lord thy God with all thy heart, etc. and thy neighbour as thy self, and there is nothing wanting unto thee, thou hast kept the Commandment, thou hast fulfilled the law, thou Needest not the passion of thy redeemer, thou Mayest catch the crown of life by rightful desert.
as pure as the starres in heaven, yet thou must sing and sigh with a better soule than thine owne, who saw and sighed for the impurity of all living flesh, Enter not into iudgement, vvith thy servant, O Lorde,
as pure as the Stars in heaven, yet thou must sing and sighs with a better soul than thine own, who saw and sighed for the impurity of all living Flesh, Enter not into judgement, with thy servant, Oh Lord,
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But blessed be the name of Christ, the daies are come, wherein this song is sunge in the lande of Iudah, and through all the Israell of God farre and neare, vvee haue a stronge cittie, salvation hath God set for wals and bul-workes about it.
But blessed be the name of christ, the days Are come, wherein this song is sung in the land of Iudah, and through all the Israel of God Far and near, we have a strong City, salvation hath God Set for walls and bulwarks about it.
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so good workes grow from faith, and that faith liveth in the obiect, the merites and obedience of Iesus Christ, feeding and strengthning it selfe by the sweet influence and sappe of these heavenly conceites, that he came into the worlde to saue sinners, and that he died for her sinne,
so good works grow from faith, and that faith lives in the Object, the merits and Obedience of Iesus christ, feeding and strengthening it self by the sweet influence and sap of these heavenly conceits, that he Come into the world to save Sinners, and that he died for her sin,
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This is the plea that Daniell helde in the ninth of his Prophecie, a man of as righteous a spirite as ever the Lateran pallace of Rome helde, according to all thy righteousnesse; for the LORDES sake; for thy greate tender mercies; for thine owne sake ;
This is the plea that Daniell held in the ninth of his Prophecy, a man of as righteous a Spirit as ever the Lateran palace of Rome held, according to all thy righteousness; for the LORDS sake; for thy great tender Mercies; for thine own sake;
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This plea we must all sticke vnto, Gods mercy in his owne gracious disposition, Gods righteousnesse in his promises, Gods goodnesse in the Lorde, his anointed, his Christ, his Messias.
This plea we must all stick unto, God's mercy in his own gracious disposition, God's righteousness in his promises, God's Goodness in the Lord, his anointed, his christ, his Messias.
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and for the preciousnesse of his bloud and passion, against the seede of the serpent, that we never gaue place, no not for an instant, to Pharisee, Iew, Pelagian, Papist, Libertine, to diminish or discredite the power thereof.
and for the preciousness of his blood and passion, against the seed of the serpent, that we never gave place, no not for an instant, to Pharisee, Iew, Pelagian, Papist, Libertine, to diminish or discredit the power thereof.
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nowe called to a reckoning of their fore passed liues, their consciences accusing them of hydeous and monstrous iniquities, the law pleading, the anger of GOD flaming against them, the throate of hell gaping wide and ready to swallow them downe,
now called to a reckoning of their before passed lives, their Consciences accusing them of hideous and monstrous iniquities, the law pleading, the anger of GOD flaming against them, the throat of hell gaping wide and ready to swallow them down,
Giue me the soule, that dareth for the price of a soule stande in contention with the iustice of GOD vpon the triall of good workes, either to bee iustified the meane-time,
Give me the soul, that dareth for the price of a soul stand in contention with the Justice of GOD upon the trial of good works, either to be justified the meantime,
When it commeth to this question, iustificemur simul, Let vs bee iudged togither, if thou haste ought to saie for thy selfe, bring it forth, O happy, heavenly and only grace, that bearest thy children safe in thy bosome,
When it comes to this question, iustificemur simul, Let us be judged together, if thou haste ought to say for thy self, bring it forth, Oh happy, heavenly and only grace, that bearest thy children safe in thy bosom,
But lie we vpon out beds of sicknes, feele we a troubled & perplexed conscience, wee shal be glad to cry, grace and grace alone, Christ and Christ alone, the bloud of Abell,
But lie we upon out Beds of sickness, feel we a troubled & perplexed conscience, we shall be glad to cry, grace and grace alone, christ and christ alone, the blood of Abel,
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let it bee our soules-verse, and God will seclude the rigour of his law and take mercy vpon vs. Some of the wordes of that Psalme were the last that Bernarde vttered even in the panges of death.
let it be our souls-verse, and God will seclude the rigour of his law and take mercy upon us some of the words of that Psalm were the last that Bernard uttered even in the pangs of death.
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An history written to the world, and as a publique evidence & instrument from God delivered vnto vs, in every page & line wherof, his goodnes towardes mankind is mervailously expressed.
an history written to the world, and as a public evidence & Instrument from God Delivered unto us, in every page & line whereof, his Goodness towards mankind is mervailously expressed.
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And as the 4. beastes in Ezechiel, were ioyned one to the other by their winges, so the 4. Chapters of this booke hang togither by a continuation and succession of Gods loving kindnes.
And as the 4. beasts in Ezechiel, were joined one to the other by their wings, so the 4. Chapters of this book hang together by a continuation and succession of God's loving kindness.
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and read at your pleasure from the first of it to the last, you shall never vvant a text or example of comforte, whereby a distressed conscience may be relieved.
and read At your pleasure from the First of it to the last, you shall never want a text or Exampl of Comfort, whereby a distressed conscience may be relieved.
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The marriners are delivered from the fury of the elements, Ionas both from those and from the belly of a cruell fishe, the Ninivites God knoweth from what, whither from fire and brimstone,
The Mariners Are Delivered from the fury of the elements, Ionas both from those and from the belly of a cruel Fish, the Ninevites God Knoweth from what, whither from fire and brimstone,
or from sinkinge into the grounde, or any such like weapons of wrath, which in his armoury of iustice in heaven are stored vp and reserved for the day of the wicked; but all are delivered.
or from sinking into the ground, or any such like weapons of wrath, which in his armoury of Justice in heaven Are stored up and reserved for the day of the wicked; but all Are Delivered.
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Notwithstandinge which rare examples of mercy, as Christ spake in the gospell, beholde, more than Ionas is heere, so though the prophet did his parte before in penninge those discourses,
Notwithstanding which rare Examples of mercy, as christ spoke in the gospel, behold, more than Ionas is Here, so though the Prophet did his part before in penning those discourses,
Then was mercy practised I confesse, but heere it is pleaded, maintained, prooved by argumēts, apologies, parables, the equity and reasonablenes thereof vpheld,
Then was mercy practised I confess, but Here it is pleaded, maintained, proved by Arguments, apologies, parables, the equity and reasonableness thereof upheld,
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and by a propheticall spirite discovered before the tearme of 40. daies, or to the expiration of them differred, I cannot say. 2. The reprehension & rebuke which God vseth against him for that affection;
and by a prophetical Spirit discovered before the term of 40. days, or to the expiration of them differed, I cannot say. 2. The reprehension & rebuke which God uses against him for that affection;
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And as Ionas repeateth his impatience, so God walketh with an even pace by him, & repeateth his reproofes. 3. The conclusion or scope which God referred himselfe vnto.
And as Ionas repeateth his impatience, so God walks with an even pace by him, & repeateth his reproofs. 3. The conclusion or scope which God referred himself unto.
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& carriage of himselfe in all pointes. So it displeased Ionas exceedingly. What displeased him? Turne backe your eies to the epilogue of the former Chapter.
& carriage of himself in all points. So it displeased Ionas exceedingly. What displeased him? Turn back your eyes to the epilogue of the former Chapter.
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For why is Ionas so exceedingly displeased, that God hath spared Niniveh? It had beene fault enough in Ionas, not to haue blessed and embraced the mercy of God towards Niniveh,
For why is Ionas so exceedingly displeased, that God hath spared Nineveh? It had been fault enough in Ionas, not to have blessed and embraced the mercy of God towards Nineveh,
Had Ionas receaved mercy himselfe, and doth Ionas envy mercy to others? Did hee know by experience in his owne person, what it was to be driven frō the land of the living, to bee cast into the mouth of destruction, to loose the favour of God,
Had Ionas received mercy himself, and does Ionas envy mercy to Others? Did he know by experience in his own person, what it was to be driven from the land of the living, to be cast into the Mouth of destruction, to lose the favour of God,
and hath he no sparkle of charity lefte, no graine of compassion to weigh with himselfe the destruction of this great citty? Avexation, saith Bas•l, without all reason. Vnhappy man,
and hath he no sparkle of charity left, no grain of compassion to weigh with himself the destruction of this great City? Avexation, Says Bas•l, without all reason. Unhappy man,
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why art thou troubled so, having felt no harme? I would rather haue thought if neede had beene, that Ionas would haue stood for Niniveh, being a prophet,
why art thou troubled so, having felt no harm? I would rather have Thought if need had been, that Ionas would have stood for Nineveh, being a Prophet,
but the winning & saving of soules, converting men vnto righteousnes, translatinge them from darkenes into light, a blessing frō God vpon his labours,
but the winning & Saving of Souls, converting men unto righteousness, translating them from darkness into Light, a blessing from God upon his labours,
& ieopard their liues to obtaine, when Ionas obtained it with ease, & in the compasse of a short time? The parable of the Lord & the labourers which wrought in the vineyard, thus far accordeth to Ionas. Take that which thine is.
& jeopard their lives to obtain, when Ionas obtained it with ease, & in the compass of a short time? The parable of the Lord & the labourers which wrought in the vineyard, thus Far accords to Ionas. Take that which thine is.
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Hince perijt primus & per didit ; By this he first perished himselfe & destroied others. What els was the cause that Caine lifted vp his hande against his brother Abell,
Hince Periit primus & per didit; By this he First perished himself & destroyed Others. What Else was the cause that Cain lifted up his hand against his brother Abel,
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& robbed himselfe almost of his onely comforte in that new-borne vvorld? But that the gifte of his brother was accepted to God, his owne reiected? vpon this he was very wroth,
& robbed himself almost of his only Comfort in that newborn world? But that the gift of his brother was accepted to God, his own rejected? upon this he was very wroth,
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Did the brethrē of Ioseph go home to their old father Iacob, and bring him into an errour that a vvicked beast had devoured the childe, and that Ioseph was surely torne in pieces? A wicked beast had devoured him indeede,
Did the brothers of Ioseph go home to their old father Iacob, and bring him into an error that a wicked beast had devoured the child, and that Ioseph was surely torn in Pieces? A wicked beast had devoured him indeed,
and to haue kept his bloud secret, as appeareth by the speech of Iudah, and but that Reuben perswaded the contrary, with their owne handes they had taken his life from him.
and to have kept his blood secret, as appears by the speech of Iudah, and but that Reuben persuaded the contrary, with their own hands they had taken his life from him.
Because the women sange in the streetes, Saul hath slaine his thousande, David his ten thousande, therefore was Saule exceedinglie vvroth, and it is saide, that Saule had an eie to David from that day forwarde.
Because the women sang in the streets, Saul hath slain his thousande, David his ten thousande, Therefore was Saule exceedingly wroth, and it is said, that Saule had an eye to David from that day forward.
He omitted no argument of exprobration, his service for many yeares, without breach of any commaundement, and not the gifte of a kid by vvay of recompence, he saith not, wastfully to spend,
He omitted no argument of exprobration, his service for many Years, without breach of any Commandment, and not the gift of a kid by Way of recompense, he Says not, wastefully to spend,
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Examine the reason why innocency it selfe was hunted and followed to death, with crucifie him, crucifie him, he is not worthy to liue, and Barrabas set at liberty;
Examine the reason why innocency it self was hunted and followed to death, with crucify him, crucify him, he is not worthy to live, and Barabbas Set At liberty;
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For envie endevoureth either that hee may not liue at all, as all the former examples declare (for even the prodigall sonne vvas also deade, and it grieved his brother, that he was brought backe to life) or that he may liue such a life,
For envy endeavoureth either that he may not live At all, as all the former Examples declare (for even the prodigal son was also dead, and it grieved his brother, that he was brought back to life) or that he may live such a life,
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and likewise amongst the workes of the flesh, Galathians the fifte, vvith the same combination, as if they vvere twinnes growing in one body, and could not be put asunder.
and likewise among the works of the Flesh, Galatians the Fifth, with the same combination, as if they were twins growing in one body, and could not be put asunder.
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and wishing to die himselfe, because the Ninivites lived (besides the bidding of open battaile to charity, one of whose properties is, that shee envieth not, & setting pitty at naught, which hath ever a miserable heart when it seeth the wretched) we may reasonably suppose it to haue bin envy.
and wishing to die himself, Because the Ninevites lived (beside the bidding of open battle to charity, one of whose properties is, that she Envieth not, & setting pity At nought, which hath ever a miserable heart when it sees the wretched) we may reasonably suppose it to have been envy.
Ange• in a fit place is the gift of God, and there is great cunning in being angry, with advised speach, and in a seasonable time. But of that hereafter.
Ange• in a fit place is the gift of God, and there is great cunning in being angry, with advised speech, and in a seasonable time. But of that hereafter.
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as before of envie, vvhen we are vnruly and lawlesse therein, Valerius Maximus comparing anger and hatred togither (the one, at the first setting forth, the quicker, the other, in desire of revēge, the more obstinate) saith, that both those passions are full of consternation and amasement,
as before of envy, when we Are unruly and lawless therein, Valerius Maximus comparing anger and hatred together (the one, At the First setting forth, the quicker, the other, in desire of revenge, the more obstinate) Says, that both those passion Are full of consternation and amazement,
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VVhat iudgement belongeth vnto them, when they breake their bounds, I learne in a better schoole ▪ Whosoever is angry with his brother without a cause, shalbe culpable of iudgement.
What judgement belongeth unto them, when they break their bounds, I Learn in a better school ▪ Whosoever is angry with his brother without a cause, shall culpable of judgement.
And they are numbred amongst the works of the flesh, Gal. 5. whereof the Apostle gaue them double warning, that they which did such things should not inherit the kingdome of God.
And they Are numbered among the works of the Flesh, Gal. 5. whereof the Apostle gave them double warning, that they which did such things should not inherit the Kingdom of God.
as the Iewes had, written in books or in tables of stone, yet the effect of that law was written in their harts, & they were a law to themselues, their thoughts accusing or excusing them in most of their doings.
as the Iewes had, written in books or in tables of stone, yet the Effect of that law was written in their hearts, & they were a law to themselves, their thoughts accusing or excusing them in most of their doings.
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Likewise reprehensions of all sortes of vices, and commendations of their contrarye vertues, they haue both wisely conceaved, faithfully penned, & earnestly perswaded.
Likewise reprehensions of all sorts of vices, and commendations of their contrary Virtues, they have both wisely conceived, faithfully penned, & earnestly persuaded.
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And although they were ignorant of the ioyes of heaven and hell fire, yet in their Gentile learning the saw reason sufficient, that the embracers of these contrary qualities, should be contrariwise recompensed.
And although they were ignorant of the Joys of heaven and hell fire, yet in their Gentile learning the saw reason sufficient, that the embracers of these contrary qualities, should be contrariwise recompensed.
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Shall I refuse the grape because the stalke is fruitlesse and vvhithered? There is not any knowledge of learning to bee despised, seeing that all science whatsoever, is in the nature and kinde of good thinges.
Shall I refuse the grape Because the stalk is fruitless and whithered? There is not any knowledge of learning to be despised, seeing that all science whatsoever, is in the nature and kind of good things.
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Rather those that despite it, vvee must repute rude and vnprofitable altogither, who would bee glad that all men vvere ignoraunt, that their owne ignorance lying in the common heape mighte not be espied.
Rather those that despite it, we must repute rude and unprofitable altogether, who would be glad that all men were ignorant, that their own ignorance lying in the Common heap might not be espied.
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now because they were not rebaptized, were not their bodies true bodies, and their soules right soules? Say, that their parents also had a time when they were not rebaptized.
now Because they were not Rebaptized, were not their bodies true bodies, and their Souls right Souls? Say, that their Parents also had a time when they were not Rebaptized.
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an eloquent but an evill man, had set downe a good decree, which they coulde not amende, they caused it to bee pronounced by one of honest name and conversation,
an eloquent but an evil man, had Set down a good Decree, which they could not amend, they caused it to be pronounced by one of honest name and Conversation,
and in such simplicity of wordes as hee was able presently to light vpon, by that meanes neither crediting the bad authour so much as to take a iudgement from his mouth, nor reiecting the good sentence:
and in such simplicity of words as he was able presently to Light upon, by that means neither crediting the bad author so much as to take a judgement from his Mouth, nor rejecting the good sentence:
or for preaching the greate mysterie of pietie, and comfortable spe•king to Sion touching the pointes of salvation, the onely worde of God, sharper then culter or share or two edged sword, is onely and absolutely sufficient.
or for preaching the great mystery of piety, and comfortable spe•king to Sion touching the points of salvation, the only word of God, sharper then coulter or share or two edged sword, is only and absolutely sufficient.
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But a man must dayly builde vpon the former foundation, and not onely teach, but explicate by discoursing, illustrate by examples, exemplifie by parables and similitudes, by arguments confirme, shame the gaine-saiers, convince the adversaries, fashion the life to the doctrine, plant iudgement and iustice insteede of vnrighteousnes, stirre vp the affections, and shewe himselfe every way a vvorkeman not to bee ashamed,
But a man must daily build upon the former Foundation, and not only teach, but explicate by discoursing, illustrate by Examples, exemplify by parables and Similitudes, by Arguments confirm, shame the gainers, convince the Adversaries, fashion the life to the Doctrine, plant judgement and Justice instead of unrighteousness, stir up the affections, and show himself every Way a workman not to be ashamed,
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But you appeale to the consciences of beleevers, and desire to knowe, vvhither their first conversion to the faith, vvere by reading or hearing of Gentile stories ? No. For who ever required that service of prophane learning? which, whatsoever the instrument or meanes be, is principally and almost wholy the worke of the holy Ghost;
But you appeal to the Consciences of believers, and desire to know, whither their First conversion to the faith, were by reading or hearing of Gentile stories? No. For who ever required that service of profane learning? which, whatsoever the Instrument or means be, is principally and almost wholly the work of the holy Ghost;
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VVho else taketh the stonie hearte out of their bodies, and giveth them an hearte of flesh? And we know besides, that the conversions of men to the faith, haue not beene all after one sorte:
Who Else Takes the stony heart out of their bodies, and gives them an heart of Flesh? And we know beside, that the conversions of men to the faith, have not been all After one sort:
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as Paule, Act. 9. was throwne from his horse, and smitten with blindnesse, and a voice came downe from the clowdes, saying, Saul, Saul, why persecutest thou mee? and Saint Augustine reporteth, Confess. 8.12.
as Paul, Act. 9. was thrown from his horse, and smitten with blindness, and a voice Come down from the Clouds, saying, Saul, Saul, why Persecutest thou me? and Saint Augustine Reporteth, Confess. 8.12.
that by a voice from heaven, saying, Take vp and reade, take vp and reade, hee was directed to that sentence Rom. 13. Not in chambe•ing and wantonnesse &c. Iustine Martyr witnesseth of himselfe in his Apology to Antoninus, that when he saw the innocent Christians,
that by a voice from heaven, saying, Take up and read, take up and read, he was directed to that sentence Rom. 13. Not in chambe•ing and wantonness etc. Justin Martyr Witnesseth of himself in his Apology to Antoninus, that when he saw the innocent Christians,
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after their slaunderous and false traducementes, carried to their deathes, patient and ioyfull, that they were thought worthy to suffer for the name of Christ, it occasioned his chandge of religion.
After their slanderous and false traducementes, carried to their deaths, patient and joyful, that they were Thought worthy to suffer for the name of christ, it occasioned his change of Religion.
Socrates and Sozomene write that many of Alexandria, when the great temple of Serapis was repurdged and made serviceable for the vse of the Christians, finding some mysticall letters or cyphers therein, vvhereby the forme of a crosse was figured,
Socrates and Sozomene write that many of Alexandria, when the great temple of Serapis was repurdged and made serviceable for the use of the Christians, finding Some mystical letters or ciphers therein, whereby the Form of a cross was figured,
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Many other Aegyptians, beeing terrified by the strange inundation of Nilus, higher than the wonted manner thereof was, immediatlie condemned their ancient idolatry,
Many other egyptians, being terrified by the strange inundation of Nilus, higher than the wonted manner thereof was, immediately condemned their ancient idolatry,
Clodoveus the French King, after manie perswasions of Crotildis his lady, a religious Burgundian, vainelie spent vpon him, having at length receaved a great discomfiture and slaughter in a battaile against the Almannes,
Clodoveus the French King, After many persuasions of Clotilda his lady, a religious Burgundian, vainly spent upon him, having At length received a great discomfiture and slaughter in a battle against the Almannes,
and finding himselfe forsaken of all earthly aide, cast vp his eies into heaven, and vowed to become a Christian, vpon condition that God would giue him the victory over his enimies; which he faithfully performed.
and finding himself forsaken of all earthly aid, cast up his eyes into heaven, and vowed to become a Christian, upon condition that God would give him the victory over his enemies; which he faithfully performed.
And therein, tell mee also by experience, If as in former times the Gentiles were confuted by the writings of the Gentiles (which is either a parte or at least a preparatiue to conversion,
And therein, tell me also by experience, If as in former times the Gentiles were confuted by the writings of the Gentiles (which is either a part or At least a preparative to conversion,
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and others, vvhich Iulian a wise but wicked Emperour saw, beholde vvee are wonded vvith our owne quilles, out of our bookes they take armour vvhich in fighte they vse against vs, and therefore made a lawe that the children of the Galilaeans shoulde not reade philosophers nor Poets;
and Others, which Iulian a wise but wicked Emperor saw, behold we Are wonded with our own quills, out of our books they take armour which in fight they use against us, and Therefore made a law that the children of the Galilaeans should not read Philosophers nor Poets;
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and as the Iewes in later yeares by the Talmud of the Iewes (for proofe whereof I send you to the Truenes of Christiā religion, written both in Latin & French,
and as the Iewes in later Years by the Talmud of the Iewes (for proof whereof I send you to the Truenes of Christian Religion, written both in Latin & French,
& put into English by as honorable a translator as the author was, So in the winning & reclaiming of Papistes at this day, it bee not an ordinary way, to roote vp their errors, besides the scriptures of God, not onlie by consent of Fathers, decisions of Councels,
& put into English by as honourable a translator as the author was, So in the winning & reclaiming of Papists At this day, it be not an ordinary Way, to root up their errors, beside the Scriptures of God, not only by consent of Father's, decisions of Counsels,
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when they tooke him for a spirit, touch me, handle me, see me, Tāgere enim & tangi nisi corpus nulla potest res, for nothing cā touch or be touched but a true body? Is it enough in this cōflict to tel a Papist, that Christ is ascended into heaven,
when they took him for a Spirit, touch me, handle me, see me, Tāgere enim & tangi nisi corpus nulla potest Rest, for nothing can touch or be touched but a true body? Is it enough in this conflict to tell a Papist, that christ is ascended into heaven,
wherin if we rest vpon scripture alone, we shall send them away vnsatisfied, because they admit not this iudge without other copartners, to sit & give sentence alone in the ending of our controversies.
wherein if we rest upon scripture alone, we shall send them away unsatisfied, Because they admit not this judge without other copartners, to fit & give sentence alone in the ending of our controversies.
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And therefore they must be vanquished, as Basilides & Saturninus were in Eusebius, NONLATINALPHABET, both by written demonstrations, and by vnwritten redargutions.
And Therefore they must be vanquished, as Basilides & Saturninus were in Eusebius,, both by written demonstrations, and by unwritten redargutions.
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and to vse it as a servant to Divinity that it may the better proceede in the necessarye vvorke? The histories of the Heathen (as lightly as we reckon of them) of Moab and Ammon and all the cuntries of Canaan in former times, of the Medes & Persians, auncient Romanes & Graecians;
and to use it as a servant to Divinity that it may the better proceed in the necessary work? The histories of the Heathen (as lightly as we reckon of them) of Moab and Ammon and all the countries of Canaan in former times, of the Medes & Persians, ancient Romans & Greeks;
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have they nothing in them fit for the vse of the tēple & for the building of Gods house? Then why do we traine vp our children, in poets, orators, histories, Greekc & Latine, old & new,
have they nothing in them fit for the use of the temple & for the building of God's house? Then why do we train up our children, in Poets, Orators, histories, Greekc & Latin, old & new,
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if all that elementary learning (for so I confesse with Seneca, rudimenta sunt, non opera, they are rudiments & beginnings, not workes ) must be wholy forgotten and laide aside in the exercising of an higher calling? Or is it a point of wisedome, thinke we, to season these new vessels,
if all that elementary learning (for so I confess with Senecca, rudimenta sunt, non opera, they Are rudiments & beginnings, not works) must be wholly forgotten and laid aside in the exercising of an higher calling? Or is it a point of Wisdom, think we, to season these new vessels,
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when an elder profession, and a more settled iudgment hath them in handling, let Licinius be cleared of that infamous speech of ▪ his in tearming good Letters, the poison of a cōmō-wealth ;
when an elder profession, and a more settled judgement hath them in handling, let Licinius be cleared of that infamous speech of ▪ his in terming good Letters, the poison of a commonwealth;
& let al our bookes be heaped togither & burnt in the market-place, as those books of curious arts, Act. 19 ▪ & let their barbarous opinion who cry to pull downe schooles & vniversities, find favour & good speed in the wishings of al men.
& let all our books be heaped together & burned in the marketplace, as those books of curious arts, Act. 19 ▪ & let their barbarous opinion who cry to pull down Schools & universities, find favour & good speed in the wishings of all men.
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& such poore friendship as I am able to lend to the defence of it, I wil ever be ready to shew as Ionatha did to David, not only in the field, where no man seeth it,
& such poor friendship as I am able to lend to the defence of it, I will ever be ready to show as Jonatha did to David, not only in the field, where no man sees it,
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nor Philosophy in scāning causes & their effects, nor history in calculating times, nor of any of these in many other vses and services ▪ could at any time be missing to the mistres & Queen of al these arts I meane to the handling of Divinity, which is the sciēce of sciences.
nor Philosophy in scamning Causes & their effects, nor history in calculating times, nor of any of these in many other uses and services ▪ could At any time be missing to the mistress & Queen of all these arts I mean to the handling of Divinity, which is the science of sciences.
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S. Austin writing against Petilian, telleth vs, that his adversary sometimes with open mouth and full breath would accuse him for a Logician, & bring Logicke it selfe to her triall before the people,
S. Austin writing against Petilian, Telleth us, that his adversary sometime with open Mouth and full breath would accuse him for a Logician, & bring Logic it self to her trial before the people,
And because I am fallē into the testimony of S. Austin let me further acquaint you what hee writeth of this very argument, in his 2. booke of christiā learning.
And Because I am fallen into the testimony of S. Austin let me further acquaint you what he Writeth of this very argument, in his 2. book of christian learning.
His iudgement is ample & plaine, that if the philosophers, so called, especially the Platonickes, had spokē any truth consonant to our faith, we should be so far of, from fearing it, that we should bereaue them thereof,
His judgement is ample & plain, that if the Philosophers, so called, especially the Platonics, had spoken any truth consonant to our faith, we should be so Far of, from fearing it, that we should bereave them thereof,
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& profitable precepts of civility, & somwhat vnreproueable of the worship of the true God, which is as it were their silver & gold, not which thēselues foūd out,
& profitable Precepts of civility, & somewhat unreprovable of the worship of the true God, which is as it were their silver & gold, not which themselves found out,
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Finally he there concludeth, not preiudicing any other either his equall or superiour, that would otherwise vnderstand it, that the policy of the children of Israell in robbing the Egyptians, did vndoubtedly prefigurate this our spoiling of the Gentiles.
Finally he there Concludeth, not prejudicing any other either his equal or superior, that would otherwise understand it, that the policy of the children of Israel in robbing the egyptians, did undoubtedly prefigurate this our spoiling of the Gentiles.
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I wil not conceale withal, his retraction touching this point, in that he had much ascribed to liberall sciences, which many holy men are much ignorant of,
I will not conceal withal, his retraction touching this point, in that he had much ascribed to liberal sciences, which many holy men Are much ignorant of,
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Therefore in his first booke of order, he bringeth himselfe into an order & measure therein, that the learning of these liberall sciences must be modesta at { que } succincta, modest & short.
Therefore in his First book of order, he brings himself into an order & measure therein, that the learning of these liberal sciences must be Modesta At { que } succincta, modest & short.
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Otherwise it is vinum inebrians, as Bernard calleth it, wine that maketh a man drunke, implens nō nutriens, inf•ans non aedificans, rather glutting than nourishing,
Otherwise it is vinum inebrians, as Bernard calls it, wine that makes a man drunk, Implements nō nutriens, inf•ans non aedificans, rather glutting than nourishing,
Therefore Seneca, though he knew not the soveraigne knowledge which we doe, and that which is life everlasting vnto vs, cōcerning the father of lightes;
Therefore Senecca, though he knew not the sovereign knowledge which we do, and that which is life everlasting unto us, Concerning the father of lights;
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and him whom he hath sent, Christ Iesus, yet in comparison of other more profitable studies and meditations, he ascribeth vtility no farther vnto these,
and him whom he hath sent, christ Iesus, yet in comparison of other more profitable studies and meditations, he ascribeth utility no farther unto these,
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Doest thou mervaile, or art thou displeased, that I send thee to the imitation of Gentiles? a Christian of Idolatours? a lambe of whelpes? the good of the evill? I would haue thee like the witty discoursing Bee, which from a nettle gathereth hony.
Dost thou marvel, or art thou displeased, that I send thee to the imitation of Gentiles? a Christian of Idolaters? a lamb of whelps? the good of the evil? I would have thee like the witty discoursing Bee, which from a nettle gathereth honey.
Many things they do perversly, but some things which haue died with themselues, haue caused fruit to abound in vs. And in his 102. epistle to Marcella, he taxeth some, who held grosse & palpable rusticity, (ignorance, lacke of learning) for only sanctity,
Many things they do perversely, but Some things which have died with themselves, have caused fruit to abound in us And in his 102. epistle to Marcella, he Taxes Some, who held gross & palpable rusticity, (ignorance, lack of learning) for only sanctity,
And else-where he wrote to Romanus, that he shoulde admonish Calphurnius, if hee vvanted teeth himselfe, not to bee envious against others vvho were able to eate,
And elsewhere he wrote to Romanus, that he should admonish Calphurnius, if he wanted teeth himself, not to be envious against Others who were able to eat,
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To this purpose hee alleageth and applieth the lawe of the beawtifull captiue vvoman taken in vvarre, wherevnto if a man had a minde, he must cause her heade to bee shaven, her nailes pared,
To this purpose he allegeth and Applieth the law of the beautiful captive woman taken in war, whereunto if a man had a mind, he must cause her head to be shaved, her nails pared,
and the garmentes, wherin shee vvas taken, put of, and then he might marry her. VVhat mervaile is it then, saith he, if I take the wisedome of the vvorlde,
and the garments, wherein she was taken, put of, and then he might marry her. What marvel is it then, Says he, if I take the Wisdom of the world,
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and bring forth lawful children to the Lord of hostes? Thus O see tooke him a wife of fornications, Gomer the daughter of Diblaim, who bare him a sonne, and he called him Izreel, that is, the seede of God. And towards the end of that epistle,
and bring forth lawful children to the Lord of hosts? Thus Oh see took him a wife of fornications, Gomer the daughter of Diblaim, who bore him a son, and he called him Israel, that is, the seed of God. And towards the end of that epistle,
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so when the excellentest truth is apparelled and compassed with this outward wisedome of the world, it becommeth therby the more delightfull & pleasant.
so when the excellentest truth is appareled and compassed with this outward Wisdom of the world, it becomes thereby the more delightful & pleasant.
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And he honoreth histories no lesse, the common and vniversall argument of all which he affirmeth to bee that which an Heathen spake, Discite iustitiam moniti, & nō temnere divos ;
And he Honoureth histories no less, the Common and universal argument of all which he Affirmeth to be that which an Heathen spoke, Discite iustitiam moniti, & nō temnere divos;
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In an other he speaketh for eloquēce, & thinketh it no reasō, that because some beare armes against their countrey, others should be debarred of armour to defend it;
In an other he speaks for eloquence, & Thinketh it no reason, that Because Some bear arms against their country, Others should be debarred of armour to defend it;
Eloquence, he saith, is not evill (which for the vttering of his minde, he wisheth had fallen vnto him to his harts desire) but a sophisticall, malignāt professions, proposing to it selfe, not is it meaneth but either of cōtentiō,
Eloquence, he Says, is not evil (which for the uttering of his mind, he wishes had fallen unto him to his hearts desire) but a sophistical, malignant professions, proposing to it self, not is it means but either of contention,
or for commodity sake, to speake for al things and against all thinges. What vvere more profitable than the eloquence of Donatus, Parmenian, and others of your secte,
or for commodity sake, to speak for all things and against all things. What were more profitable than the eloquence of Donatus, Parmenian, and Others of your sect,
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as it floweth against it? for else it is venenata fafacundia, a venemous eloquence, as Cyprian wrote of the eloquence of Novatus in his epistle to Cornelius ▪ I know there is much amisse both in the matter & in the vse of prophane learning.
as it flows against it? for Else it is venenate fafacundia, a venomous eloquence, as Cyprian wrote of the eloquence of Novatian in his epistle to Cornelius ▪ I know there is much amiss both in the matter & in the use of profane learning.
wheresoever therefore he speaketh as Moses did, that is ours. Orpheus and Sybilla haue delivered certaine introductiōs or assaies of propheticall learning; those are ours.
wheresoever Therefore he speaks as Moses did, that is ours. Orpheus and Sibyl have Delivered certain introductions or assays of prophetical learning; those Are ours.
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Many things they speake at vnawares, & tanquam per recantationem, at a fit, as it were recanting their errors, many things ingratis, compelled and against their wils, which in them are but ghesses and presumptions, in vs grounded knowledge; these are ours likewise.
Many things they speak At unawares, & tanquam per recantationem, At a fit, as it were recanting their errors, many things ingratis, compelled and against their wills, which in them Are but Guesses and presumptions, in us grounded knowledge; these Are ours likewise.
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and abondance of water from an asses iawbones, and who is able of stones to raise vp children to Abraham, I haue endevoured of the lawes of Pagans, to make childrens bread, fit for the information and instruction of a christian life.
and abundance of water from an asses jawbones, and who is able of stones to raise up children to Abraham, I have endeavoured of the laws of Pagans, to make Children's bred, fit for the information and instruction of a christian life.
But where shall I seeke patrones, if neede be, for these fatherlesse and friendlesse Fathers themselues? for these we also account to be spottes in our sermons,
But where shall I seek patroness, if need be, for these fatherless and friendless Father's themselves? for these we also account to be spots in our Sermons,
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Surely according to that image of the vvorlde, which I haue found pictured with the feete vpwardes, to note that all thinges are turned vpside downe, we the Pūies & proselytes of good learning, controle and correct our fathers:
Surely according to that image of the world, which I have found pictured with the feet upwards, to note that all things Are turned upside down, we the Punies & Proselytes of good learning, control and correct our Father's:
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but from a strōg conceite of our owne weaknesse, and a weaker iudgement of the strength of others, I am vviser than my teachers, I haue more vnderstanding than the auncient ever had.
but from a strong conceit of our own weakness, and a Weaker judgement of the strength of Others, I am Wiser than my Teachers, I have more understanding than the ancient ever had.
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or if we passe thē over vvith contempt and disdaine, and thinke it the loosing of good houres, to peruse their bookes, we are too fond of our owne learning. Other men as they list.
or if we pass them over with contempt and disdain, and think it the losing of good hours, to peruse their books, we Are too found of our own learning. Other men as they list.
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The testimonies that Augustine giveth vnto Cyprian, are very large, and this amongst the rest, that the Mother Church reputed him in the number of a verye fevv of most excellent condition, But who can study to spend more honour vpon him,
The testimonies that Augustine gives unto Cyprian, Are very large, and this among the rest, that the Mother Church reputed him in the number of a very few of most excellent condition, But who can study to spend more honour upon him,
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But such are our vnequall iudgementes, of those whose equalles wee shall hardelye bee, that if vvee were willed to speake what we thought of Basile, we would reckon him but a shadow and counterfeit to our selues,
But such Are our unequal Judgments, of those whose equals we shall hardly be, that if we were willed to speak what we Thought of Basil, we would reckon him but a shadow and counterfeit to our selves,
and tearme him a crow and a chough as the Pie of Mirandula did, & Cyprian should haue a letter of his name changed as sometimes it was, and bee but Caprian vnto vs, one that wrote of trifles and vanities.
and term him a crow and a chough as the Pie of Mirandula did, & Cyprian should have a Letter of his name changed as sometime it was, and bee but Caprian unto us, one that wrote of trifles and vanities.
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and their next succeeders) the starres and ornamentes of learning, the pillers of religion and Christianity in their time, who put their bodyes and soules betwixt Christ and his adversaries, who spake,
and their next succeeders) the Stars and Ornament of learning, the pillars of Religion and Christianity in their time, who put their bodies and Souls betwixt christ and his Adversaries, who spoke,
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Vaine & vaine glorious invention let it wither at the braine that sent it forth. And let itching eares fret & consume away with the malignity of their humours.
Vain & vain glorious invention let it wither At the brain that sent it forth. And let itching ears fret & consume away with the malignity of their humours.
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If some conferre with men of yester day, others with antiquitye, some binde themselues precisely to the words of God, others not refraine the words of men, vsing thē as the words of God ;
If Some confer with men of yester day, Others with antiquity, Some bind themselves precisely to the words of God, Others not refrain the words of men, using them as the words of God;
If some stande narrowlye vpon the tearmes and sentences of faith, others not depart from the proportion of faith nor bring in anye thinge dissonant and disagreeing to the vniformity thereof;
If Some stand narrowly upon the terms and sentences of faith, Others not depart from the proportion of faith nor bring in any thing dissonant and disagreeing to the uniformity thereof;
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That which concerneth you, in this little dissent of iudgementes, the sheepe of his pasture, by whome wee are set in his house to giue you your portion in due time, is this that you be not dismaied heereat.
That which concerns you, in this little dissent of Judgments, the sheep of his pasture, by whom we Are Set in his house to give you your portion in due time, is this that you be not dismayed hereat.
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Yours are Philosophers, Orators, Historigraphers, Poets, Iewes, Gentiles, Grecians, Barbarians, Fathers, new-writers, men, angelles, that you may be saved;
Yours Are Philosophers, Orators, Historiographers, Poets, Iewes, Gentiles, Greeks, Barbarians, Father's, new-writers, men, Angels, that you may be saved;
angry with the worme in the earth, angry with the sunne in the skie, angry with the winde in the aire, angry with the former and governour of all these, who could haue ended his passion with the least breath of his angry lippes.
angry with the worm in the earth, angry with the sun in the sky, angry with the wind in the air, angry with the former and governor of all these, who could have ended his passion with the least breath of his angry lips.
and once more of the belly of hell, even of hell indeede, if God would exactly stand to repay it, Improbe Neptunum accusat, qui iterum naufragium facit ;
and once more of the belly of hell, even of hell indeed, if God would exactly stand to repay it, Improbe Neptune accusat, qui iterum Shipwreck facit;
but because that mantell and cloke of charity, which God casteth over their sinnes, to cover their weaknesses with, is the comfortablest reading and learninge that the world hath.
but Because that mantel and cloak of charity, which God Cast over their Sins, to cover their Weaknesses with, is the comfortablest reading and learning that the world hath.
There was something which he saw not, that hee might gaine the knowlege of some more excellent thing, That vvhich hee lost in faith, hee gott in charity.
There was something which he saw not, that he might gain the knowledge of Some more excellent thing, That which he lost in faith, he got in charity.
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If you have stood a time, yet trust not your legges, you may slide againe; or if you have slipt and recovered, trust not that recovery, for feare of back-sliding.
If you have stood a time, yet trust not your legs, you may slide again; or if you have slipped and recovered, trust not that recovery, for Fear of backsliding.
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Trust not the prerogative of your calling; Prophets have fallen, Patriarches have fallen, Apostles have fallen, starres have fallen, Angelles have fallen;
Trust not the prerogative of your calling; prophets have fallen, Patriarchs have fallen, Apostles have fallen, Stars have fallen, Angels have fallen;
As after a longe oration spent in the praise of Hercules, one asked, quis vituperavit? Who dispraised Hercules? So you may desire to know, vvho dispraised learning.
As After a long oration spent in the praise of Hercules, one asked, quis vituperavit? Who dispraised Hercules? So you may desire to know, who dispraised learning.
Let it suffice you to vnderstand, that one of my fellow-labourers in this worke of the Lorde, whome neither I iudge in the freedome of his conscience for speaking what hee thought,
Let it suffice you to understand, that one of my Fellow-labourers in this work of the Lord, whom neither I judge in the freedom of his conscience for speaking what he Thought,
neither can free from the community of erring with my selfe and others, because wee are all vnperfite in knowledge, vpon the best day of the seven, in the best place,
neither can free from the community of erring with my self and Others, Because we Are all unperfect in knowledge, upon the best day of the seven, in the best place,
tooke occasion therevpon, to stande for the onelye worde of faith in sermons, with vehement exception against the histories of the Gentiles, Orators, Poets, & other prophane knowledge.
took occasion thereupon, to stand for the only word of faith in Sermons, with vehement exception against the histories of the Gentiles, Orators, Poets, & other profane knowledge.
Wherein, let it be his commendation, that according to the warning of his text, he was diligent in his watch, and being iealous for the truth, suspected those for enemies which were not,
Wherein, let it be his commendation, that according to the warning of his text, he was diligent in his watch, and being jealous for the truth, suspected those for enemies which were not,
For mine owne part, I woulde have spared mine answer, especially in publicke, but that I perceived the speech to bee bent to some marke of a few that laboured in that calling,
For mine own part, I would have spared mine answer, especially in public, but that I perceived the speech to be bent to Some mark of a few that laboured in that calling,
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THe first part of this chapter is spent in declaring the fault of Ionas, his vnmerciful affection towards this poore people freed from the wrath of God, to whō he should have wished wel if they had beene enemies,
THe First part of this chapter is spent in declaring the fault of Ionas, his unmerciful affection towards this poor people freed from the wrath of God, to whom he should have wished well if they had been enemies,
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as now they were friends & reconciled by apparāt repentance, & rather thē have missed this successe which fell out, not only have doubled and trebled his paines,
as now they were Friends & reconciled by apparent Repentance, & rather them have missed this success which fell out, not only have doubled and trebled his pains,
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The impatience of Ionas consisting of envy implied, and probably coniectured, ( it displeased Ionas ) & of anger openly expressed, wee haue in generall laide downe in the first verse,
The impatience of Ionas consisting of envy implied, and probably conjectured, (it displeased Ionas) & of anger openly expressed, we have in general laid down in the First verse,
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Ballance the iustice of God in his righteous dealing with the penitent city of Niniveh, against the anger of Ionas fired & enraged, doth not Ionas impeach it? as if the Lord had done some iniury,
Balance the Justice of God in his righteous dealing with the penitent City of Nineveh, against the anger of Ionas fired & enraged, does not Ionas impeach it? as if the Lord had done Some injury,
or some other aliant had cōmitted, hee should haue borne his trespasse, doth he not iustifie it? therfore I prevented it, that is, I did not amisse to flie vnto Tharsis.
or Some other aliant had committed, he should have born his trespass, does he not justify it? Therefore I prevented it, that is, I did not amiss to fly unto Tharsis.
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but he followeth, feedeth, maintaineth it, that we haue iust cause to strike him againe with another sentence of the same wise man, Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles. Damascen maketh three degrees;
but he follows, feeds, maintaineth it, that we have just cause to strike him again with Another sentence of the same wise man, Be not thou of an hasty Spirit to be angry for anger rests in the bosom of Fools. Damascene makes three Degrees;
the other taketh deeper hold in the memory; the third desisteth not without revenge. Gregory Nyssen keeping the same number, calleth the 1. anger, the •.
the other Takes Deeper hold in the memory; the third desisteth not without revenge. Gregory Nyssen keeping the same number, calls the 1. anger, the •.
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Some are sharp, saith Aristotle, others are bitter, a 3. kind is implacable. The anger of Ionas may seeme to haue beene in the third place; it cannot bee mitigated.
some Are sharp, Says Aristotle, Others Are bitter, a 3. kind is implacable. The anger of Ionas may seem to have been in the third place; it cannot be mitigated.
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Hee complaineth, persisteth, replieth, and by no perswasions can bee brought from shewing his displeasure both against God, and against his ovvne life. To come to my purpose;
He Complaineth, persisteth, Replieth, and by no persuasions can be brought from showing his displeasure both against God, and against his own life. To come to my purpose;
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and the causes that mooved him so to pray, for that, the mercy of God had disapointed him, I knew that thou art a gratious God &c. togither with an exprobration, that hee suspected so much when hee was at home.
and the Causes that moved him so to pray, for that, the mercy of God had disappointed him, I knew that thou art a gracious God etc. together with an exprobration, that he suspected so much when he was At home.
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swelling of the minde, so high and so full, that there is no roume for any good motion to dwell by it: contumely, towardes men; blasphemy, towardes God;
swelling of the mind, so high and so full, that there is no room for any good motion to dwell by it: contumely, towards men; blasphemy, towards God;
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Anger is cruell, (saith the Proverbe) and wrath is raging, but who can stande before Envy? I know that the effectes of anger haue beene such as I named before.
Anger is cruel, (Says the Proverb) and wrath is raging, but who can stand before Envy? I know that the effects of anger have been such as I nam before.
They were such in Simeon and Levi, whome Iacob their father vppon his death-bed, when all displeasure shoulde haue died with him, detested in his verye soule,
They were such in Simeon and Levi, whom Iacob their father upon his deathbed, when all displeasure should have died with him, detested in his very soul,
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and woulde haue nailed him to the wall, if his marke had not shunned him· It appeareth by that which followeth, that if it had beene possible for Ionas to haue commanded fire from heaven,
and would have nailed him to the wall, if his mark had not shunned him· It appears by that which follows, that if it had been possible for Ionas to have commanded fire from heaven,
It is no great commendation to Ionas that hee prayed, because hee prayed in choler, with a spirit troubled and disordered, measuring all thinges, not by the wil of God, but by the fansies thereof;
It is no great commendation to Ionas that he prayed, Because he prayed in choler, with a Spirit troubled and disordered, measuring all things, not by the will of God, but by the fancies thereof;
It might haue bene saide to Ionas, bending himselfe to prayer in this sort, as the prophet spake to Ierusalem, wash thy heart from malice, how long shall thy wicked thoughts remaine within thee ? Or as it was said to the Scribes in the gospell, why thinke yee evill in your heartes ? Our saviour counsailed his disciples, Mat. 6. when they prayed, not to bee as the hypocrites, standing at the heades of the streetes,
It might have be said to Ionas, bending himself to prayer in this sort, as the Prophet spoke to Ierusalem, wash thy heart from malice, how long shall thy wicked thoughts remain within thee? Or as it was said to the Scribes in the gospel, why think ye evil in your hearts? Our Saviour counseled his Disciples, Mathew 6. when they prayed, not to be as the Hypocrites, standing At the Heads of the streets,
Now to what purpose is it, to remooue the body from the eies of men, to close it vp in a private chamber, within walles and dores, if the soule haue a troublesome and vnquiet company within, anger, impacience, envie to disturbe her meditations with noise? for these must also be put forth as Christ put forth the minstrelles and mourners, all the affections of the heart must be repressed, the whole strength and might of the soule kept nearely togither, without wandering abroade, that by their forces vnited in one, the goodnesse of the Lorde may the sooner be obtained.
Now to what purpose is it, to remove the body from the eyes of men, to close it up in a private chamber, within walls and doors, if the soul have a troublesome and unquiet company within, anger, impatience, envy to disturb her meditations with noise? for these must also be put forth as christ put forth the minstrelles and mourners, all the affections of the heart must be repressed, the Whole strength and might of the soul kept nearly together, without wandering abroad, that by their forces united in one, the Goodness of the Lord may the sooner be obtained.
yet all the rest are passed over with their onely first reciting, and the onely exposition which hee leaveth vnto vs, is vpon the fift petition, wherein wee desire pardon of our owne debts, as wee pardon others.
yet all the rest Are passed over with their only First reciting, and the only exposition which he Leaveth unto us, is upon the fift petition, wherein we desire pardon of our own debts, as we pardon Others.
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For there our Saviour addeth, culling this one from amidst all the rest, and setting his speciall marke vpon it, if you forgiue men their trespasses, your heavenly father will also forgiue you ;
For there our Saviour adds, culling this one from amid all the rest, and setting his special mark upon it, if you forgive men their Trespasses, your heavenly father will also forgive you;
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& though I had the gift of prophecy, and knew all secrets and knowledge, yea, if I had all faith, so that I coulde remooue mountaines, and had not charity, NONLATINALPHABET;
& though I had the gift of prophecy, and knew all secrets and knowledge, yea, if I had all faith, so that I could remove Mountains, and had not charity,;
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before I was little, I was but a sound, now I am nothinge, What can we lesse pronounce of the prayer of Ionas? though one that spake with the tongue of a man,
before I was little, I was but a found, now I am nothing, What can we less pronounce of the prayer of Ionas? though one that spoke with the tongue of a man,
though one that had the gift of prophecy, and knewe as many misteries of knowledge as was expedient for flesh and bloud to be acquainted with, one that had faith enough to saue him in the bottome of the seas, the bottome of the mountaines, the bottome & belly of a monstrous fish,
though one that had the gift of prophecy, and knew as many Mysteres of knowledge as was expedient for Flesh and blood to be acquainted with, one that had faith enough to save him in the bottom of the Seas, the bottom of the Mountains, the bottom & belly of a monstrous Fish,
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Why better? the cause of this commodiousnes and convenience are contained in the prolocution, in those frivolous & vaine speeches that are first laide downe, I beseech thee, was not this my saying &c. Asmuch as to say, I was thrust forth into a charge, which from the first houre I had never liking vnto,
Why better? the cause of this commodiousness and convenience Are contained in the prolocution, in those frivolous & vain Speeches that Are First laid down, I beseech thee, was not this my saying etc. As as to say, I was thrust forth into a charge, which from the First hour I had never liking unto,
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Say thou foresawest it, and that the end would bee other than thou lookedest for, oughtest thou therfore to haue refused thy message? a necessity was laid vpon thee,
Say thou foresawest it, and that the end would be other than thou lookedest for, Ought thou Therefore to have refused thy message? a necessity was laid upon thee,
For howe often in so short a space doth he challendge wisedome to himselfe? I beseech thee, O Lord, I appeale to thine own cōsciēce, speake but truth,
For how often in so short a Molle does he challenge Wisdom to himself? I beseech thee, Oh Lord, I appeal to thine own conscience, speak but truth,
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& be not partiall in thine owne cause, was not this my saying ? I am able to alleadge particulars, I can remember the time and the place when I was yet in my countrey; therefore I prevented it :
& be not partial in thine own cause, was not this my saying? I am able to allege particulars, I can Remember the time and the place when I was yet in my country; Therefore I prevented it:
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If I had had mine own will, I had stopt this inconvenience, for I was not to learne that thou vvast a gracious God, there was no pointe of fore-sight wherein I mistooke.
If I had had mine own will, I had stopped this inconvenience, for I was not to Learn that thou waste a gracious God, there was no point of foresight wherein I mistook.
or the closing vp of the present day, vnlesse some wisdome from heaven cast beames into your mindes to •llighten them? As Elizeus directed the hand of Ioash the king of Israell to shoote,
or the closing up of the present day, unless Some Wisdom from heaven cast beams into your minds to •llighten them? As Elisha directed the hand of Joash the King of Israel to shoot,
and where his holy Spirit ceaseth to guide vs, there it vvill bee verified that the prophet hath, Surelie, everie man is a beast by his owne knowledge.
and where his holy Spirit ceases to guide us, there it will be verified that the Prophet hath, Surely, every man is a beast by his own knowledge.
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as the sinnes of covetousnesse, oppression, drunkennes, and such like, and standeth in the crew of those damned and wretched iniquities which God accurseth.
as the Sins of covetousness, oppression, Drunkenness, and such like, and Stands in the crew of those damned and wretched iniquities which God accurseth.
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for, remembring that fearful name of his, Iehova, wherein he saw nothing but maiesty & dreadfulnes, could he do lesse than entreate him? if he had spoken but to the king of Niniveh, in whose dominions he was,
for, remembering that fearful name of his, Jehovah, wherein he saw nothing but majesty & dreadfulness, could he do less than entreat him? if he had spoken but to the King of Nineveh, in whose Dominions he was,
For a prince is pacified with curtesie, and a softe answere turneth away wrath, & a gentle tongue breaketh a man of bones, that is, of the hardest and toughest disposition that can be.
For a Prince is pacified with courtesy, and a soft answer turns away wrath, & a gentle tongue breaks a man of bones, that is, of the Hardest and toughest disposition that can be.
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for those that are rich, are full and sufficient, as they thinke, in themselues, and therefore they say vnto God, in the vaine trust of their owne abundance, who is the Almightie that wee shoulde serue him? and what profite shall we haue,
for those that Are rich, Are full and sufficient, as they think, in themselves, and Therefore they say unto God, in the vain trust of their own abundance, who is the Almighty that we should serve him? and what profit shall we have,
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if we pray vnto him ? The Iewes, Esas 58. were so filled & blowne vp with the opinion of their own merits, that they thought perhappes God was little able to stand them in steede,
if we pray unto him? The Iewes, Esas 58. were so filled & blown up with the opinion of their own merits, that they Thought perhaps God was little able to stand them in steed,
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and gloried in himselfe before all other men, & especially with scorneful demōstration, before that Publican. Let them swell with their ful conceiptes till they breake,
and gloried in himself before all other men, & especially with scornful demonstration, before that Publican. Let them swell with their full conceits till they break,
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but the voice of the gospell of Christ, which is the rod of our comfort, The poore receiue the gospell, and, Blessed are the poore in spirit, is smally to the comfort of these stately and stout guestes.
but the voice of the gospel of christ, which is the rod of our Comfort, The poor receive the gospel, and, Blessed Are the poor in Spirit, is smally to the Comfort of these stately and stout guests.
as Lazarus at the gates of the Rich man, with al her vlcers and sores laid open, all her infirmities detected, craving, begging, beseeching to be refreshed with the crums that fall from his boarde,
as Lazarus At the gates of the Rich man, with all her ulcers and sores laid open, all her infirmities detected, craving, begging, beseeching to be refreshed with the crumbs that fallen from his board,
Even for that difficulty sake, we are to desire the teacher & actor of humility, who both delivered it by precept, Math. 11. and declared it by the example of his whole life,
Even for that difficulty sake, we Are to desire the teacher & actor of humility, who both Delivered it by precept, Math. 11. and declared it by the Exampl of his Whole life,
If we wel examine our selues, we shall finde somwhat without vs to teach vs humility, not only the better vertues of other men, who haue more deserved,
If we well examine our selves, we shall find somewhat without us to teach us humility, not only the better Virtues of other men, who have more deserved,
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pardon, O Lord, mine vnadvised vvoordes which I vsed in mine owne countrey, forgiue my purpose of preventing thy vvill, bury my flying to Tharsis and all my transgressions in the bottome of the sea, vvhere thou buriedst me; thus hee shoulde haue done:
pardon, Oh Lord, mine unadvised words which I used in mine own country, forgive my purpose of preventing thy will, bury my flying to Tharsis and all my transgressions in the bottom of the sea, where thou buriedst me; thus he should have done:
but he in a different moode, as if he had gotten a victory against God, beginneth gloriously to triumph, litle esteeming to set his foote vpon the necke of iustice it selfe,
but he in a different mood, as if he had got a victory against God, begins gloriously to triumph, little esteeming to Set his foot upon the neck of Justice it self,
vvas not this my word? had I not reason to do as I did? to run vnto Tharsis? did I not say thus much before? was I not wise to presage the event that would fall out? if my counsaile had beene followed, all these incōveniences of falsifying my message, of bringing thy truth into question, had beene avoided.
was not this my word? had I not reason to do as I did? to run unto Tharsis? did I not say thus much before? was I not wise to presage the event that would fallen out? if my counsel had been followed, all these inconveniences of falsifying my message, of bringing thy truth into question, had been avoided.
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Behold, certaine of the Scribes, not thought, but said within themselues, this man blasphemeth. They thought there vvere no witnesses present to their speach:
Behold, certain of the Scribes, not Thought, but said within themselves, this man Blasphemeth. They Thought there were no Witnesses present to their speech:
but when Iesus saw their thoughts, hee saide, vvherefore thinke yee evill thinges in your heartes ? That which the Gospell sayeth they saide, Christ calleth thoughtes :
but when Iesus saw their thoughts, he said, Wherefore think ye evil things in your hearts? That which the Gospel Saith they said, christ calls thoughts:
The birdes of the aire shall bewray the counsailes and conspiracies of thy bed-chamber, but the God of heaven beholdeth thy thoughtes in the midst of thy bosome.
The Birds of the air shall bewray the Counsels and conspiracies of thy bedchamber, but the God of heaven beholdeth thy thoughts in the midst of thy bosom.
The speach of Ionas in every part thereof, savoureth of much presumption. 1. He demandeth, was not this my saying ? which is the manner of checking and controlling for the most parte, Art thou a maister in Israell,
The speech of Ionas in every part thereof, savoureth of much presumption. 1. He demandeth, was not this my saying? which is the manner of checking and controlling for the most part, Art thou a master in Israel,
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My meaning is but to let you vnderstande, that it had beene a milder maner of speach thus to haue delivered it, this was my saying, &c. 2 He magnifieth his worde, as if there were more than winde in it.
My meaning is but to let you understand, that it had been a milder manner of speech thus to have Delivered it, this was my saying, etc. 2 He magnifieth his word, as if there were more than wind in it.
Was not this my worde? What is the worde of Ionas, or of any mortall man? what vertue? what power? what trueth? what edge? what authority? what spirite? vvhat life hath it in it? By the vvorde of GOD the heavens vvere formed,
Was not this my word? What is the word of Ionas, or of any Mortal man? what virtue? what power? what truth? what edge? what Authority? what Spirit? what life hath it in it? By the word of GOD the heavens were formed,
but as touching the word of Ionas, vnlesse he obserue the rule that Balaam did, the word that God putteth into my mouth, that shall I speake, it is as weake as water,
but as touching the word of Ionas, unless he observe the Rule that balaam did, the word that God putteth into my Mouth, that shall I speak, it is as weak as water,
yet hee hath plunged himselfe in the pit, and his owne cloathes, his owne wordes haue laid open his imperfections vnto vs. The remembrance of his natiue countrey, I doubt not, was sweete vnto him.
yet he hath plunged himself in the pit, and his own clothes, his own words have laid open his imperfections unto us The remembrance of his native country, I doubt not, was sweet unto him.
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thou spakest against thy life, if God had not favoured thee, if his mercy had not helde the bridle of thy tongue when it was in motion, insteede of speaking folly, thou wouldest haue proceeded to meere blasphemy.
thou spokest against thy life, if God had not favoured thee, if his mercy had not held the bridle of thy tongue when it was in motion, instead of speaking folly, thou Wouldst have proceeded to mere blasphemy.
and asking forgiuenes• wretched man that I am, what haue I done? thou shouldest rather haue cursed the grounde in thine heart, which thou then stoodest vpon,
and asking forgiuenes• wretched man that I am, what have I done? thou Shouldst rather have cursed the ground in thine heart, which thou then stoodst upon,
Wee commit sinne with greedines, we are drunke with sinne, and againe thirst after it: yet wee will iustifie our selues, whether God be iustified, yea or no;
we commit sin with greediness, we Are drunk with sin, and again thirst After it: yet we will justify our selves, whither God be justified, yea or no;
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but which thou gavest me, whereas •ndeed it was a woman of his owne choosing, even the concupiscence of his hart, or if we can lay it vpon the serpent;
but which thou Gavest me, whereas •ndeed it was a woman of his own choosing, even the concupiscence of his heart, or if we can lay it upon the serpent;
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if we can cover it with lying as Gehazi did, thy servant went no whither ; or colour it with pretence, as Saul did, I kept the best for the sacrifice ;
if we can cover it with lying as Gehazi did, thy servant went no whither; or colour it with pretence, as Saul did, I kept the best for the sacrifice;
Brethren, forsake these ▪ waies, of dissembling, diminishing, selfe-liking, and set your desires wholy vpon that which our Saviour prayed for, Ioh. 12. father, glorifie thy name.
Brothers, forsake these ▪ ways, of dissembling, diminishing, self-liking, and Set your Desires wholly upon that which our Saviour prayed for, John 12. father, Glorify thy name.
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& shal we seeke to glorifie & set forth ours? Whither we seeke the glory of his name or not, the voice that came from heaven at that time, shallbe fulfilled, I haue both glorified it, and will glorifie it againe.
& shall we seek to Glorify & Set forth ours? Whither we seek the glory of his name or not, the voice that Come from heaven At that time, shall fulfilled, I have both glorified it, and will Glorify it again.
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but againe, and for evermore, Not vnto vs, not vnto vs. And rather than thou shalt loose any part of thy glory, losse of credite and reputation be to all our doinges and sayings, losse to our goods and good names, landes and liues,
but again, and for evermore, Not unto us, not unto us And rather than thou shalt lose any part of thy glory, loss of credit and reputation be to all our doings and sayings, loss to our goods and good names, Lands and lives,
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and whatsoever in this world is more deare vnto vs. This is the way to be iustified, to iustifie God in his words and workes, & to condemne our selues;
and whatsoever in this world is more deer unto us This is the Way to be justified, to justify God in his words and works, & to condemn our selves;
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but all the rest bewray a manifest imperfection: 2. his speaking by demand, which is the manner of vpbraiders: 3. the advancing of his owne worde & thought: 4. his fighting against God with circumstaunces of time and place : 5. his malapert concluding,
but all the rest bewray a manifest imperfection: 2. his speaking by demand, which is the manner of vpbraiders: 3. the advancing of his own word & Thought: 4. his fighting against God with Circumstances of time and place: 5. his malapert concluding,
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& lastly not by going, but by flying to Tharsis, as if by the swiftnes of his feete he could haue out-run him, who rideth vpon the wings of the Cherubins.
& lastly not by going, but by flying to Tharsis, as if by the swiftness of his feet he could have outrun him, who rides upon the wings of the Cherubim.
That which angred & discōtented Ionas so much, was the mercy of God, which Ionas knewe, and vpon that knowledge concluded with himselfe, that hee was to decline the cōmandement, howsoever it fared the meane-time, either with his owne safety,
That which angered & discontented Ionas so much, was the mercy of God, which Ionas knew, and upon that knowledge concluded with himself, that he was to decline the Commandment, howsoever it fared the meantime, either with his own safety,
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There are two reasons broughte why Ionas assaied to prevent this busines. 1. Because he was loth to be accōpted a false prophet, to haue his credit impaired, to haue his name called into question,
There Are two Reasons brought why Ionas assayed to prevent this business. 1. Because he was loath to be accounted a false Prophet, to have his credit impaired, to have his name called into question,
It is required of a dispenser that he be found faithfull, 2. Cor. 4. and the maister of the house Luk. 12. asketh for a faithfull servaunt vvhom he may set over his housholde.
It is required of a dispenser that he be found faithful, 2. Cor. 4. and the master of the house Luk. 12. asks for a faithful servant whom he may Set over his household.
The admonitions of Christ in the gospell, and his disciples, are frequent against false prophets, false Apostles, false Christes, wolues in sheepes clothing, lying spirites, Antichristes, mockers, seducers.
The admonitions of christ in the gospel, and his Disciples, Are frequent against false Prophets, false Apostles, false Christ's, wolves in Sheep clothing, lying spirits, Antichristes, mockers, seducers.
How carefull was Samuell towardes the ende of his life, to approue his innocency both to God and man, through the whole course of his forepassed administration? first in the integrity of his life, whome haue I ever wronged ? afterwardes in the syncerity of his office, God forbid that I should sin vnto the Lorde, and cease praying for you;
How careful was Samuel towards the end of his life, to approve his innocency both to God and man, through the Whole course of his forepassed administration? First in the integrity of his life, whom have I ever wronged? afterwards in the sincerity of his office, God forbid that I should sin unto the Lord, and cease praying for you;
Againe, vvee walke not in craftinesse, neither handle vvee the worde of God deceiptfullie, but in the declaration of the truth, vvee approoue our selues to every mans conscience in the sighte of God.
Again, we walk not in craftiness, neither handle we the word of God deceitfully, but in the declaration of the truth, we approve our selves to every men conscience in the sight of God.
or darkenesse, they shall haue no iust cause against vs. What needeth longer discourse? the sonne of God himselfe, Ioh. 18. confesseth before Pilate, For this cause am I borne,
or darkness, they shall have no just cause against us What needs longer discourse? the son of God himself, John 18. Confesses before Pilate, For this cause am I born,
The trueth of Christians is comparably fairer than that Helen of the Greekes, and the Martyres of our Church haue foughte more constantly in her quarrell against Sodome,
The truth of Christians is comparably Fairer than that Helen of the Greeks, and the Martyrs of our Church have fought more constantly in her quarrel against Sodom,
The one, to expresse it in life, and by a visible signe maketh hornes of yron, and telleth Ahab, vvith these thou shalt push at Aram till thou haste destroyed him :
The one, to express it in life, and by a visible Signen makes horns of iron, and Telleth Ahab, with these thou shalt push At Aram till thou haste destroyed him:
the other hath also an Image, and a vision whereby to describe it, I savv all Israell scattered vpon the mountaines like sheepe that had no shephearde. Yet both for the truth.
the other hath also an Image, and a vision whereby to describe it, I saw all Israel scattered upon the Mountains like sheep that had no shepherd. Yet both for the truth.
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Ieremy and Hanany, agreeing like fire and vvater, the one bidding the king to goe vnto Babylon, the other advising the contrary, the one sending fetters to the king and the nobles, the other, pulling the yoke from the necke of Ieremy,
Ieremy and Hanany, agreeing like fire and water, the one bidding the King to go unto Babylon, the other advising the contrary, the one sending fetters to the King and the Nobles, the other, pulling the yoke from the neck of Ieremy,
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because there is no trueth in him, vvho vvhen he speaketh a lye, speaketh of his ovvne, that is, his naturall and mother tongue is lying, Ioh. 8. yet hee transformeth himselfe into an Angell of lighte:
Because there is no truth in him, who when he speaks a lie, speaks of his own, that is, his natural and mother tongue is lying, John 8. yet he Transformeth himself into an Angel of Light:
therefore it is no greate thinge, sayeth the Apostle, though his ministers transforme themselues, as though they vvere the ministers of righteousnesse, vvhose ende shall bee according to their workes.
Therefore it is no great thing, Saith the Apostle, though his Ministers transform themselves, as though they were the Ministers of righteousness, whose end shall be according to their works.
The dayly exclamations of the Donatistes in Africke against the Orthodoxe and sounde beleevers, was, that they vvere traitours against the holy bookes and themselues the propugners of them.
The daily exclamations of the Donatists in Africa against the Orthodox and sound believers, was, that they were Traitors against the holy books and themselves the propugners of them.
Augustine answereth, traitours, not by conviction, but by confiction and false accusation of their enemies. Dioscorus crieth out, himselfe an heretique, in the Councell of Chalcedon.
Augustine Answers, Traitors, not by conviction, but by confiction and false accusation of their enemies. Dioscorus cries out, himself an heretic, in the Council of Chalcedon.
yet as Cyprian in his Epistle to Iubaianus wrote of the Novatian heretique, that after an apish manner hee taketh vnto him the authority of the Church,
yet as Cyprian in his Epistle to Iubaianus wrote of the Novatian heretic, that After an apish manner he Takes unto him the Authority of the Church,
so these, by the like imitation, take vnto them the Church, trueth, Scriptures, Fathers, all antiquity, consent, perpetuity vnto the ende of the world,
so these, by the like imitation, take unto them the Church, truth, Scriptures, Father's, all antiquity, consent, perpetuity unto the end of the world,
But we will never abide that the honour of Christ Iesus himselfe shal be wounded through our loines, that the rebukes which fall vpon vs, shal redound to his disgrace, that his gospell and truth shall be defamed, the doctrine which we preach, discredited our calling reproached, which,
But we will never abide that the honour of christ Iesus himself shall be wounded through our loins, that the rebukes which fallen upon us, shall redound to his disgrace, that his gospel and truth shall be defamed, the Doctrine which we preach, discredited our calling reproached, which,
but because we are prophets at al to cōtēne vs, & to disdain vs for that, wherin we are most to be 〈 ◊ 〉, I report me to that common phrase of speech,
but Because we Are Prophets At all to contenne us, & to disdain us for that, wherein we Are most to be 〈 ◊ 〉, I report me to that Common phrase of speech,
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when if men will shoo• •oor•h arrowes against vs with poisoned heads, even bitter & sharpe wor•es, they thinke it the greatest ignominy, to cal vs Priests or Ministers.
when if men will shoo• •oor•h arrows against us with poisoned Heads, even bitter & sharp wor•es, they think it the greatest ignominy, to call us Priests or Ministers.
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as David told Michol, who scorned him for dancing before the Arke, it was before the Lord which chose me rather than thy father and all his house, & commaunded mee to be ruler over the people.
as David told Michal, who scorned him for dancing before the Ark, it was before the Lord which chosen me rather than thy father and all his house, & commanded me to be ruler over the people.
It is before the Lord that we are Priestes and Ministers, to serue in his house and at his table, who hath chosen vs rather than their fathers and whole stocke to serue in this office.
It is before the Lord that we Are Priests and Ministers, to serve in his house and At his table, who hath chosen us rather than their Father's and Whole stock to serve in this office.
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And therefore we will yet be more vile and low in our owne eies, and rather than these names shall die and be out of vse, we will weare them vpon our garments,
And Therefore we will yet be more vile and low in our own eyes, and rather than these names shall die and be out of use, we will wear them upon our garments,
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The Iewes, who thought they mocked Christ, vvhen they bowed their knees, and cried, Haile king of the Iewes, they knew not vvhat they did, they did him an honour and favour against their willes,
The Iewes, who Thought they mocked christ, when they bowed their knees, and cried, Hail King of the Iewes, they knew not what they did, they did him an honour and favour against their wills,
whatsoever their meaning is, who thinke to nicke-name vs by obiecting these names, (which we will leaue to the censuring of the righteous Iudge in heaven) vve embrace them, honour them,
whatsoever their meaning is, who think to nickname us by objecting these names, (which we will leave to the censuring of the righteous Judge in heaven) we embrace them, honour them,
Are Christ, and his Angels, and all the Apostles of Christ, ministers? we speake like fooles in the deeming of the world, we also will be ministers of the gospell,
are christ, and his Angels, and all the Apostles of christ, Ministers? we speak like Fools in the deeming of the world, we also will be Ministers of the gospel,
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O honourable ministerie! what government, rule, and dominion is it not superiour vnto? I conclude with the same Apostle, though I shoulde boast somevvhat more of our authoritie vvhich is given vnto vs for edification and not for destruction, I shoulde haue no shame.
Oh honourable Ministry! what government, Rule, and dominion is it not superior unto? I conclude with the same Apostle, though I should boast somewhat more of our Authority which is given unto us for edification and not for destruction, I should have no shame.
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flatterers may breake the heades of men with their smooth oiles, but the woundes that prophets giue, haue never escaped the hardest iudgements. 2. Why should Ionas feare the opinion of men? his duty being done, the very conscience of his fact, simply and truely performed, would haue beene a towre of defence and a castle vnto him.
Flatterers may break the Heads of men with their smooth oils, but the wounds that Prophets give, have never escaped the Hardest Judgments. 2. Why should Ionas Fear the opinion of men? his duty being done, the very conscience of his fact, simply and truly performed, would have been a tower of defence and a castle unto him.
It is a verie small thinge for me to be iudged of you, or of mans iudgemente, for I knowe nothinge by my selfe &c. Hee doth not say, It is nothing vnto mee, but it is a very small thing :
It is a very small thing for me to be judged of you, or of men judgement, for I know nothing by my self etc. He does not say, It is nothing unto me, but it is a very small thing:
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This is our reioycing, the testimony of our conscience, that in simplicitie and puritie vvee haue beene conversant in the vvorlde, VVhen the princes had given sentence vpon Ieremy, this man is vvorthie to die, hee aunswered them, the Lorde hath sent mee to prophecy against this house,
This is our rejoicing, the testimony of our conscience, that in simplicity and purity we have been conversant in the world, When the Princes had given sentence upon Ieremy, this man is worthy to die, he answered them, the Lord hath sent me to prophecy against this house,
Let the worlde be offended with vs in these latest and sinnefullest times, because the tenour of our message is either to sharpe or to sweete, to hote or to colde,
Let the world be offended with us in these latest and sinnefullest times, Because the tenor of our message is either to sharp or to sweet, to hight or to cold,
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yet if wee can say for our selues, as the Apostle did, Rom. 9. Wee speake the trueth in Christ, wee lie not, our consciences bearing vs witnes in the holy Ghost, who is not onlye the witnesse,
yet if we can say for our selves, as the Apostle did, Rom. 9. we speak the truth in christ, we lie not, our Consciences bearing us witness in the holy Ghost, who is not only the witness,
it is a greater recompence, than if al the kingdomes of the earth were given vnto vs. 3. He coulde not bee ignoraunt that the truth of God mighte stande,
it is a greater recompense, than if all the kingdoms of the earth were given unto us 3. He could not be ignorant that the truth of God might stand,
In the place of Ieremy before mentioned, when the priestes and people so greedily thirsted after his death, some of the elders stoode vp and spake to the assembly in this sort:
In the place of Ieremy before mentioned, when the Priests and people so greedily thirsted After his death, Some of the Elders stood up and spoke to the assembly in this sort:
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Micah the Morashite prophecied in the daies of Hezekiah king of Iuda, saying, thus saith the Lord of hostes, Sion shalbee ploughed like a fielde &c. Did Hezekiah put him to death? did hee not rather feare the Lorde,
micah the Morashite prophesied in the days of Hezekiah King of Iuda, saying, thus Says the Lord of hosts, Sion shalbe ploughed like a field etc. Did Hezekiah put him to death? did he not rather Fear the Lord,
for by that publique acte of conversion which all the orders and states of the citty agreed vpon, it is manifest that they received the preaching of Ionas as the oracle of almightie God:
for by that public act of conversion which all the order and states of the City agreed upon, it is manifest that they received the preaching of Ionas as the oracle of almighty God:
And surely I rather thinke, that they blessed Ionas in their heartes, and that the dust of his feete was welcome and precious vnto them, who by his travaile and paines had taught them to flie from the anger of God that was now falling.
And surely I rather think, that they blessed Ionas in their hearts, and that the dust of his feet was welcome and precious unto them, who by his travail and pains had taught them to fly from the anger of God that was now falling.
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They haue mooved mee to iealousie with that which is not God, they haue provoked mee to anger with their vanities, and I mooue them to iealousie with those which are no people, I vvill provoke them to anger vvith a foolish nation.
They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities, and I move them to jealousy with those which Are no people, I will provoke them to anger with a foolish Nation.
for not hearkning to the voice of so many Prophets. Ierome brieflie thus; It grieveth him, not that the Gentiles are saved, but that Israell perisheth.
for not Harkening to the voice of so many prophets. Jerome briefly thus; It Grieveth him, not that the Gentiles Are saved, but that Israel Perishes.
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I remit you to the 10. of the Actes, to see what labour was made to drawe Peter to the Gentiles, whome hee called common and vncleane thinges. And in the 11. of the same booke, they of the circumcision contended with him aboute it, sayinge, thou vventest in vnto the vncircumcised, and hast eaten with them.
I remit you to the 10. of the Acts, to see what labour was made to draw Peter to the Gentiles, whom he called Common and unclean things. And in the 11. of the same book, they of the circumcision contended with him about it, saying, thou wentest in unto the uncircumcised, and hast eaten with them.
It might be his further griefe, that he onely amongst so many Prophets, should bee singled out to declare the ruine of his people by the vprising of straungers;
It might be his further grief, that he only among so many prophets, should be singled out to declare the ruin of his people by the uprising of Strangers;
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when God commandeth otherwise) his fault is no way excusable by reason, but that God of his grace, is ready to giue pardon and relaxation to al kinde of sinne.
when God commands otherwise) his fault is no Way excusable by reason, but that God of his grace, is ready to give pardon and relaxation to all kind of sin.
and troubled about many things, sacrifices, sacramentes, washinges, cleansinges, and the like, when others abroade, observing that one thing that is necessarie, with lesse labour and businesse came to be saved.
and troubled about many things, Sacrifices, Sacraments, washings, cleansings, and the like, when Others abroad, observing that one thing that is necessary, with less labour and business Come to be saved.
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Nowe lastlie, as it was an odious office in these latter daies to preach vnto any nation or city vnder heaven, that the foolishnesse of preaching, and onely Christ crucified was able to saue soules, without creeping to crosses, kneeling, knocking, kissing, sprinckling, censing, ringing, fasting, gadding, with such like toyes,
Now Lastly, as it was an odious office in these latter days to preach unto any Nation or City under heaven, that the foolishness of preaching, and only christ Crucified was able to save Souls, without creeping to Crosses, kneeling, knocking, kissing, sprinkling, censing, ringing, fasting, gadding, with such like toys,
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by a compendious course of repentance, when they fasted, and tithed, and sacrificed, and cryed, the temple of the Lord, the temple of the Lord, and I know not what;
by a compendious course of Repentance, when they fasted, and tithed, and sacrificed, and cried, the temple of the Lord, the temple of the Lord, and I know not what;
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coulde not lesse be than a reproach to the people which was so backwarde, and an exception to their whole forme of religion wherein they no better profited.
could not less be than a reproach to the people which was so backward, and an exception to their Whole Form of Religion wherein they no better profited.
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Whatsoever his reasons were, whither the care of his credite, or whither affection to his country-men drew him away to that recusancie, (both which are but particular and partiall respects,
Whatsoever his Reasons were, whither the care of his credit, or whither affection to his countrymen drew him away to that recusancy, (both which Are but particular and partial respects,
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Therefore I prevented. Thy grounde is vnstable, Ionas ▪ thy argumente vnsounde, thou vsest but a fallacie to deceiue thy selfe, thou hadst no reason so to do, the will of the Lord of hostes, which is absolute righteousnes, a reason beyond all reasons withstoode it.
Therefore I prevented. Thy ground is unstable, Ionas ▪ thy argument unsound, thou usest but a fallacy to deceive thy self, thou Hadst no reason so to do, the will of the Lord of hosts, which is absolute righteousness, a reason beyond all Reasons withstood it.
& much lesse resist, & least of al prevent, vnlesse by making a proofe & experiment of our own wit as Ionas did, we wil hazard that losse which the gain of the whole world shall never be able to recompence.
& much less resist, & least of all prevent, unless by making a proof & experiment of our own wit as Ionas did, we will hazard that loss which the gain of the Whole world shall never be able to recompense.
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For I knew that thou art a gracious God and mercifull slow to anger, and of great kindnesse and repentest thee of the evill· Ionas proceedeth to that which was the ground & inducement to his rebellion.
For I knew that thou art a gracious God and merciful slow to anger, and of great kindness and Repentest thee of the evill· Ionas Proceedeth to that which was the ground & inducement to his rebellion.
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this Ionas knevv, hee saieth, and vpon that knowledge resolved long since, vpon his resolution, laboured to prevent it. We are now come to that which if Ionas had rightly conceived of, it would never haue grieved him to see the bowels of pitty opened & enlarged towards his poore brethren.
this Ionas knew, he Saith, and upon that knowledge resolved long since, upon his resolution, laboured to prevent it. We Are now come to that which if Ionas had rightly conceived of, it would never have grieved him to see the bowels of pity opened & enlarged towards his poor brothers.
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Did Ionas know, that God was gracious, mercifull, slow to anger, of greate goodnesse, repenting him of the evill? (I will render these variations in as many wordes more) did Ionas knovve, that God was gracious in affection, mercifull in effecte, longe suffering in vvayting for the conversion of sinners, of greate kindenesse in striking shorte of their sinnes, repenting him of the evill, in vouchsafing mercy to sinners,
Did Ionas know, that God was gracious, merciful, slow to anger, of great Goodness, repenting him of the evil? (I will render these variations in as many words more) did Ionas know, that God was gracious in affection, merciful in Effect, long suffering in waiting for the conversion of Sinners, of great kindness in striking short of their Sins, repenting him of the evil, in vouchsafing mercy to Sinners,
The 1. importeth a liberall disposition, franknesse of heart, gratuitall, vndeserved benevolence, not hyred, and much lesse constrained, but voluntarily, and freely bestowed.
The 1. imports a liberal disposition, frankness of heart, gratuitall, undeserved benevolence, not hired, and much less constrained, but voluntarily, and freely bestowed.
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& sheweth how easie hee is to be intreated, that the rod may be pulled forth of his handes even when he is smiting vs. Paul in his voiage towards Rome, speaketh of a certain place which was called the faire havens. We are now arrived at the faire havens;
& shows how easy he is to be entreated, that the rod may be pulled forth of his hands even when he is smiting us Paul in his voyage towards Room, speaks of a certain place which was called the fair havens. We Are now arrived At the fair havens;
they are in number many, & for the harbour and rode of a wearied, sea-beaten conscience, which hath long bin tossed in a sea of wretchednes, more comfortable and safe,
they Are in number many, & for the harbour and road of a wearied, sea-beaten conscience, which hath long been tossed in a sea of wretchedness, more comfortable and safe,
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and blessed be the God of heaven which hath given vs a carde of direction, to leade vs there vnto, the witnesse of his holy word, written and sealed, that can never deceiue vs. For these are the words of the ignorant,
and blessed be the God of heaven which hath given us a card of direction, to lead us there unto, the witness of his holy word, written and sealed, that can never deceive us For these Are the words of the ignorant,
The fountaine and well-head frō whence they haue all drawne them, as Moses there confesseth, is the proclamation which God made, Exod. 34. whē he descended in the cloud ▪ & delivered his name in this manner:
The fountain and wellhead from whence they have all drawn them, as Moses there Confesses, is the proclamation which God made, Exod 34. when he descended in the cloud ▪ & Delivered his name in this manner:
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Doe you not read 1. Sam. 17, of fiue smooth stones which David chose out of a brooke to fling at Golias? here is the brooke (my brethren) the history of this prophet,
Do you not read 1. Sam. 17, of fiue smooth stones which David chosen out of a brook to fling At Goliath? Here is the brook (my brothers) the history of this Prophet,
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Let them not lie in the brooke vnhandled, & vnoccupied, but put thē in your scrip as David did beare thē in your minds, lay thē vp in your hearts, apply thē to your cōsciences, that they may be ready at hand against the face of the Philistine, against the force of Satan,
Let them not lie in the brook unhandled, & unoccupied, but put them in your scrip as David did bear them in your minds, lay them up in your hearts, apply them to your Consciences, that they may be ready At hand against the face of the Philistine, against the force of Satan,
as it were to the pinnacle of the temple, & reply vpō thee, but thou art vnworthy of that grace because thou art full of iniquity & vnrighteousnes, answere him, that withal he is a mercifull God and sheweth greatest pitty where there is most need of it.
as it were to the pinnacle of the temple, & reply upon thee, but thou art unworthy of that grace Because thou art full of iniquity & unrighteousness, answer him, that withal he is a merciful God and shows greatest pity where there is most need of it.
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If he assault thee a third time, & thinke to overthrow thee as it were vpon the toppe of a mountaine, by telling thee that thou hast long continued in thy sinnes, that thou broughtest them from the wombe,
If he assault thee a third time, & think to overthrow thee as it were upon the top of a mountain, by telling thee that thou hast long continued in thy Sins, that thou Broughtest them from the womb,
If lastly he obiect, that iudgmēt hath begun at thine house, &, to put thee out of doubt that thou art not in the favour of God, he hath smittē thy body with sore diseases, thy soule with agonies, thy family with orbities & privations, tell him for full conclusion, that he can also repent him of the evil, and cease to punish,
If lastly he Object, that judgement hath begun At thine house, &, to put thee out of doubt that thou art not in the favour of God, he hath smitten thy body with soar diseases, thy soul with agonies, thy family with orbities & privations, tell him for full conclusion, that he can also Repent him of the evil, and cease to Punish,
This is the name which God hath proclaimed to the world, and whereby he would be knowne to mē, that if ever we came before him, we might speake our mindes in the confidence & trust of that amiable name. Thus Moses vnderstoode it.
This is the name which God hath proclaimed to the world, and whereby he would be known to men, that if ever we Come before him, we might speak our minds in the confidence & trust of that amiable name. Thus Moses understood it.
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and take vs for thine inheritance, Likewise in the 14. of Num. And now I beseech thee, let the power of my Lord be great according as thou hast spoken, saying, The Lord is slow to anger, &c. referring himselfe to the speach and proclamation which God had vsed vpō the mount.
and take us for thine inheritance, Likewise in the 14. of Num. And now I beseech thee, let the power of my Lord be great according as thou hast spoken, saying, The Lord is slow to anger, etc. referring himself to the speech and proclamation which God had used upon the mount.
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let dogges grinne, let Vnicornes push with their hornes, let Scythians and Cannibals because they knowe not GOD, (not knovve vvhat belongeth to humanity and gentlenesse;
let Dogs grin, let Unicorns push with their horns, let Scythians and Cannibals Because they know not GOD, (not know what belongeth to humanity and gentleness;
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Let those reprobate-minded, Rom. 1. carry to their graves with them and to the bottome of hell, where all hatred must end, that marke which the holy Ghost hath scored vpon their browes, that they are NONLATINALPHABET, without naturall affection, not fit for societie, voide of pitty ;
Let those reprobate-minded, Rom. 1. carry to their graves with them and to the bottom of hell, where all hatred must end, that mark which the holy Ghost hath scored upon their brows, that they Are, without natural affection, not fit for society, void of pity;
but let the example of the most holy Trinity, the God of peace, the prince of peace, the spirit of peace, that one God of all consolation, rich in mercies, bee ever before our eies, that as wee have received freely,
but let the Exampl of the most holy Trinity, the God of peace, the Prince of peace, the Spirit of peace, that one God of all consolation, rich in Mercies, be ever before our eyes, that as we have received freely,
so we may freely returne grace, mercy, long-suffering, abundance of kindnes, revocation of our wronges and iniuries begun, to all our brethren in the flesh,
so we may freely return grace, mercy, long-suffering, abundance of kindness, revocation of our wrongs and injuries begun, to all our brothers in the Flesh,
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or affection to his country, which perswasion was as weake to have drawne him to obedience, seeing that the Israell of God might have bin in Niniveh aswell as in Iury,
or affection to his country, which persuasion was as weak to have drawn him to Obedience, seeing that the Israel of God might have been in Nineveh aswell as in Jury,
because there are Iewes inwardly and in the spirit as truly as outwardly and in the letter, and those that heare the word of Christ are more kindly his brethren and sisters, than those that are affined vnto him in the flesh, Vpon these premisses, be they stronge or weake, is inferred the conclusion, including his request to God, Therefore now O Lord, &c. A mā so contraried & crossed in mine expectation,
Because there Are Iewes inwardly and in the Spirit as truly as outwardly and in the Letter, and those that hear the word of christ Are more kindly his brothers and Sisters, than those that Are affined unto him in the Flesh, Upon these premises, be they strong or weak, is inferred the conclusion, including his request to God, Therefore now Oh Lord, etc. A man so contraried & crossed in mine expectation,
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Nor only against those that haue sense and vnderstanding, but against vnreasonable & vnsensible creatures. As Xerxes wrote a defying letter to Athos a moūtaine of Thrace;
Nor only against those that have sense and understanding, but against unreasonable & unsensible creatures. As Xerxes wrote a defying Letter to Athos a mountain of Thrace;
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Mischievous Athos, lifted vp to heaven, make thy quarries and veines of stone passable to my travaile, or I will cut thee downe and cast thee into the midst of the sea.
Mischievous Athos, lifted up to heaven, make thy quarries and Veins of stone passable to my travail, or I will Cut thee down and cast thee into the midst of the sea.
For what is life, but, as the philosopher defineth it, the composition and colligation of the soule to the body? In the 2. of Gen. the Lord formed man of the dust of the ground ; there is his matter:
For what is life, but, as the philosopher defineth it, the composition and colligation of the soul to the body? In the 2. of Gen. the Lord formed man of the dust of the ground; there is his matter:
And what is death on the other side, but the dissociation, and severing of these two partes? or the taking of the soule from the body, according to the forme of words in this place? God telleth the rich man in the gospell, who was talking of lardger buildinges,
And what is death on the other side, but the dissociation, and severing of these two parts? or the taking of the soul from the body, according to the Form of words in this place? God Telleth the rich man in the gospel, who was talking of lardger buildings,
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For whereas the nature of death is to kil, and to spoile the being of living things, by these we may gather, that touching the elect, death it selfe is slaine,
For whereas the nature of death is to kill, and to spoil the being of living things, by these we may gather, that touching the elect, death it self is slain,
But in the fifty and seventh of his prophecie, more perfitely, speaking of the deliverance of the righteous, they rest in their beddes. So first they go to their fathers,
But in the fifty and seventh of his prophecy, more perfectly, speaking of the deliverance of the righteous, they rest in their Beds. So First they go to their Father's,
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Lorde, into thy handes I lay downe or pavvne my spirite. And CHRIST of the seede of David, commended his spirite to none other keeper nor in other tearmes, And that you may know,
Lord, into thy hands I lay down or pawn my Spirit. And CHRIST of the seed of David, commended his Spirit to none other keeper nor in other terms, And that you may know,
To those that must die, more surely than they liue (for Iosuah calleth it the way & custōe of the whole earth ) can there be a greater cōfort than this, that when the dust shall returne to the earth as it was, & yet in fulnesse of time to be formed into a new Adam as that first originall dust, the spirit returneth to God that gaue it ? & that we may as boldly go to our maker,
To those that must die, more surely than they live (for Joshua calls it the Way & custom of the Whole earth) can there be a greater Comfort than this, that when the dust shall return to the earth as it was, & yet in fullness of time to be formed into a new Adam as that First original dust, the Spirit returns to God that gave it? & that we may as boldly go to our maker,
as ever Paul wēt to Carpus at Troas to leaue his cloke & bookes & parchments in his handes, so we to commend the richest iewels we haue vnto his fidelity,
as ever Paul went to Carpus At Troas to leave his cloak & books & parchments in his hands, so we to commend the Richest Jewels we have unto his Fidis,
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Many I graunt, oppressed with misery, and not able or willing to beare their crosse, doe little les•e than call to mountaines and rockes to fall vpon them, and to end their wretched daies.
Many I grant, oppressed with misery, and not able or willing to bear their cross, do little les•e than call to Mountains and Rocks to fallen upon them, and to end their wretched days.
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I am sure they complaine that light shoulde bee giuen vnto those men, whome God hath hedged in, and they reioyce for gladnes when they can finde the graue.
I am sure they complain that Light should be given unto those men, whom God hath hedged in, and they rejoice for gladness when they can find the graven.
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or as if the evill day which the Apostle warneth vs of, were not the whole course of our life, partely through him who is principally evill, breathing out his malice against vs, partly through evill men infesting and disturbing our peace but rather through the evill of sinne procuring wrath and the evill of adversity ensuing thervpon.
or as if the evil day which the Apostle warneth us of, were not the Whole course of our life, partly through him who is principally evil, breathing out his malice against us, partly through evil men infesting and disturbing our peace but rather through the evil of sin procuring wrath and the evil of adversity ensuing thereupon.
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and commaundinge both hilles and seas to giue vvay vnto them, hee vvepte, because it came to his minde, that vvithin the space of an hundreth yeares not one of that goodlye companye shoulde bee founde aliue:
and commanding both hills and Seas to give Way unto them, he wept, Because it Come to his mind, that within the Molle of an Hundredth Years not one of that goodly company should be found alive:
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But who loveth an enimy simply and for his owne sake? And amongst orher blessings betrothed to the elect of God, one is, that Death shalbe no more, Revelation 21. And to reason with Augustine, Si nulla esset mortis amaritudo, non esset magna matyrum fortitudo ;
But who loves an enemy simply and for his own sake? And among orher blessings betrothed to the elect of God, one is, that Death shall no more, Revelation 21. And to reason with Augustine, Si nulla esset mortis amaritudo, non esset Magna matyrum fortitudo;
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if to morrowe by this time I make not thy life as the life of one of those vvhome thou hast slaine, it is saide, that he arose, and went for his life to Beer-sheba.
if to morrow by this time I make not thy life as the life of one of those whom thou hast slain, it is said, that he arose, and went for his life to Beer-sheba.
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Psalm. 30. What profit is there in my bloude, when? I goe downe into the pit? shall the dust giue thankes vnto thee? or shall it declare thy truth? as if hee vvoulde mooue the Lorde for his owne good and glorye sake, not to cut him of:
Psalm. 30. What profit is there in my blood, when? I go down into the pit? shall the dust give thanks unto thee? or shall it declare thy truth? as if he would move the Lord for his own good and glory sake, not to Cut him of:
before I goe hence and am no more seene, And being assured elswhere of that request graunted him, hee sange ioyfullye to his soule vvithin ▪ Returne vnto thy rest, O my soule, the LORDE hath beene mercifull or beneficiall vnto thee.
before I go hence and am no more seen, And being assured elsewhere of that request granted him, he sang joyfully to his soul within ▪ Return unto thy rest, Oh my soul, the LORD hath been merciful or beneficial unto thee.
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Likewise Ioh. 12. vvhen Andrew and Philip tolde him of certaine Greekes that were desirous to see him, hee seeing an image of his death before his eies, witnessed vnto them, saying. Now is my soule troubled:
Likewise John 12. when Andrew and Philip told him of certain Greeks that were desirous to see him, he seeing an image of his death before his eyes, witnessed unto them, saying. Now is my soul troubled:
and but that an other respect called him backe, therefore I came and father glorifie thy name, hee would still haue continued in that praier· Quis enim vult mori? prorsus nemo;
and but that an other respect called him back, Therefore I Come and father Glorify thy name, he would still have continued in that praier· Quis enim vult Mori? prorsus nemo;
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But what then was the reason that the Apostle desired to bee dissolved and to be with Christ, which hee said, was best of all ? Philip ▪ 1. & that the Saintes which were racked, Heb. 11. cared not to be delivered, that they might obtaine a beetter resurrection ? that Peter and Andrew welcommed their crosses,
But what then was the reason that the Apostle desired to be dissolved and to be with christ, which he said, was best of all? Philip ▪ 1. & that the Saints which were racked, Hebrew 11. cared not to be Delivered, that they might obtain a beetter resurrection? that Peter and Andrew welcomed their Crosses,
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as they were wont their dearest friendes, & embraced thē in their armes, & saluted them with kisses of peace? that Ignatius called for fire & sworde and the teeth of wilde beasts? and other martyrs of Christ went to their deathes with cheerefullnes reioycing and singing,
as they were wont their dearest Friends, & embraced them in their arms, & saluted them with Kisses of peace? that Ignatius called for fire & sword and the teeth of wild beasts? and other Martyrs of christ went to their deaths with cheerfulness rejoicing and singing,
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But the Apostle in excellent tearms decideth the question in the 2. to the Corinthians, NONLATINALPHABET, VVee will not be vnclothed and stripte of our liues, we take no pleasure or ioy therein;
But the Apostle in excellent terms decideth the question in the 2. to the Corinthians,, We will not be unclothed and stripped of our lives, we take no pleasure or joy therein;
Therefore they cry, as hee did, VVretched man that I am, who shall deliver me from the body of this death? In which postulations not witstandinge they evermore submit themselues to the straigtest and equallest rule of the will of God, desiring no otherwise to haue their wishes acomplished,
Therefore they cry, as he did, Wretched man that I am, who shall deliver me from the body of this death? In which postulations not withstanding they evermore submit themselves to the straigtest and equalest Rule of the will of God, desiring not otherwise to have their wishes accomplished,
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and that which is fire to their flesh & bones, is water to the gospell to make it florish, & a good •onfession witnessed before the vvicked tyrants of the world, doth good service to the truth, in this respect also they are not sparing of themselues, that Christ may be magnified in their bodies, whither it bee by their life or death.
and that which is fire to their Flesh & bones, is water to the gospel to make it flourish, & a good •onfession witnessed before the wicked Tyrants of the world, does good service to the truth, in this respect also they Are not sparing of themselves, that christ may be magnified in their bodies, whither it be by their life or death.
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and Iudas his treason to Christ vnder the colour of a kisse, so to tender his impatient fittes vnto the Lord, the searcher of his heart & reines, vnder the nature and forme of prayer.
and Iudas his treason to christ under the colour of a kiss, so to tender his impatient fits unto the Lord, the searcher of his heart & reins, under the nature and Form of prayer.
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His anger at an other time, and in another action, when hee had sequestred his soule from the king of heaven and heavenly things, had beene more sufferable.
His anger At an other time, and in Another actium, when he had sequestered his soul from the King of heaven and heavenly things, had been more sufferable.
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It was a goodly and sober oration that Iudith made to her people of Bethulia, touching their oath to deliver the cittie to the enemie vvithin fiue daies vnlesse the LORDE sent helpe, And novve vvho are you that haue tempted God this daie,
It was a goodly and Sobrium oration that Iudith made to her people of Bethulia, touching their oath to deliver the City to the enemy within fiue days unless the LORD sent help, And now who Are you that have tempted God this day,
but vvhen it pleaseth him And as the Psalme adviseth vs, O tarrie the LORDES leasure, hope in the Lorde, and bee stronge: and hee shall comforte thine hearte, when hee thinketh good.
but when it Pleases him And as the Psalm adviseth us, Oh tarry the LORDS leisure, hope in the Lord, and be strong: and he shall Comfort thine heart, when he Thinketh good.
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There are many reasons why God differreth to graunt our petitions: 1. to prooue our faith, vvhither we will seeke vnlawfull meanes, by gadding to the woman of Endor,
There Are many Reasons why God differeth to grant our petitions: 1. to prove our faith, whither we will seek unlawful means, by gadding to the woman of Endor,
or the idoll of Ekron, or such like heathenish devises: 2. to make vs thoroughly privie to our own infirmities and disabilities, that wee may the more heartily embrace his strengh: 3. to strengthen and confirme our devotion towardes him;
or the idol of Ekron, or such like Heathenish devises: 2. to make us thoroughly privy to our own infirmities and disabilities, that we may the more heartily embrace his strength: 3. to strengthen and confirm our devotion towards him;
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For are not the daies of man determined? Iob. 14. is not the number of his monethes with the Lord? and hath not the Lord set him boundes which he cannot passe? Doth not an other say;
For Are not the days of man determined? Job 14. is not the number of his months with the Lord? and hath not the Lord Set him bounds which he cannot pass? Does not an other say;
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My times are in thine handes O Lord? why then doth Ionas so greedily desire to shorten his race, & to abridge that number of time which his Creator hath set him? 3. We commonly pray that it wil please the Lord to give, not to take away,
My times Are in thine hands Oh Lord? why then does Ionas so greedily desire to shorten his raze, & to abridge that number of time which his Creator hath Set him? 3. We commonly pray that it will please the Lord to give, not to take away,
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& to bestow something vpon vs, not to bereave vs of any blessing of his. Salomō 1. Kin. 3. beseecheth him for wisedome, Giue vnto thy servant an vnderstanding heart:
& to bestow something upon us, not to bereave us of any blessing of his. Salomō 1. Kin. 3. Beseecheth him for Wisdom, Give unto thy servant an understanding heart:
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Hee asketh of every creature in the world, what hast thou, that thou hast not receaved? and of vs that have receaved the first fruites of his spirite, and to whome he hath given his sonne ▪ what is there in the world that you may not receaue? But Ionas is earnest with God, against the accustomed manner of prayer,
He asks of every creature in the world, what hast thou, that thou hast not received? and of us that have received the First fruits of his Spirit, and to whom he hath given his son ▪ what is there in the world that you may not receive? But Ionas is earnest with God, against the accustomed manner of prayer,
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and the course of Gods mercies, to take something from him. 4. But what? Aufer-opprobrium? take from mee shame and rebuke, vvhereof I am afraide? as David besought.
and the course of God's Mercies, to take something from him. 4. But what? Aufer-opprobrium? take from me shame and rebuke, whereof I am afraid? as David besought.
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Vanitatem & verba mendacia longè fac à me? vanitye and lyinge vvordes put farre from mee? Aufer iniquitatem servi tui? take avvay the sinne of thy servant, when hee had numbred the people? Or as Iob prayed, Aufer at à me virgam suam, let him take avvay his rodde from mee? Or as Pharaoh requested Moses and Aaron to pray to the Lord for him, to take avvay the frogges? and afterwardes vvhen the grassehoppers vvere sent, to take avvay frow him that one death onelye? No, his life. His dearling that lived and laye within his bosome.
Vanitatem & verba Lies long fac à me? vanity and lying words put Far from me? Aufer iniquitatem servi tui? take away the sin of thy servant, when he had numbered the people? Or as Job prayed, Aufer At à me Virgam suam, let him take away his rod from me? Or as Pharaoh requested Moses and Aaron to pray to the Lord for him, to take away the frogs? and afterwards when the grasshoppers were sent, to take away frow him that one death only? No, his life. His darling that lived and say within his bosom.
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Or who ever hath entreated him to give him evill for good, a scorpion for a fish, a serpent for an egge, stones for bread? Ionas is found thus senselesse, skant worthy of that soule which he setteth so light by.
Or who ever hath entreated him to give him evil for good, a scorpion for a Fish, a serpent for an egg, stones for bred? Ionas is found thus senseless, skant worthy of that soul which he sets so Light by.
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He should have desired God to have taken away the stony heart out of the middest of him, and not scelus de terra, Ezech. 23. or spiritum immundum de terrâ, Zach. 13. wickednesse out of the land, or an vncleane spirit from the earth, but a wicked and vncleane spirit from out his owne breast, whereby hee was driven to so franticke a passion. 5. Hee will also proove (which is the reason annexed to the petition) that it is better for him to die than to live, and he prooveth it by comparing two opposites, death and life, the horrour of one of which he shoulde rather have commended the svveetenesse, and comfort of the other.
He should have desired God to have taken away the stony heart out of the midst of him, and not scelus de terra, Ezekiel 23. or spiritum Immundum de terrâ, Zach 13. wickedness out of the land, or an unclean Spirit from the earth, but a wicked and unclean Spirit from out his own breast, whereby he was driven to so frantic a passion. 5. He will also prove (which is the reason annexed to the petition) that it is better for him to die than to live, and he proveth it by comparing two opposites, death and life, the horror of one of which he should rather have commended the sweetness, and Comfort of the other.
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Thales on a time giving forth incredibly and strangely enough, that there was no difference betweene life and death, one presently closed vpon him, Cur ergo non moreris? why then di•st thou not? because, saith hee, there is no difference. Albeit, it appeareth sufficiently that hee sh•wed a difference by refusing it ▪ But the paradoxe which Ionas heare alleadgeth, addeth much to that of Thales.
Thales on a time giving forth incredibly and strangely enough, that there was no difference between life and death, one presently closed upon him, Cur ergo non moreris? why then di•st thou not? Because, Says he, there is no difference. Albeit, it appears sufficiently that he sh•wed a difference by refusing it ▪ But the paradox which Ionas hear allegeth, adds much to that of Thales.
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Howbeit, hee saith not simply, it is better to die than to live, but better for mee. One as wise as ever Ionas was, who had beene taken vp into the third heavens,
Howbeit, he Says not simply, it is better to die than to live, but better for me. One as wise as ever Ionas was, who had been taken up into the third heavens,
And hee confessed that hee vvas streightened or pinched betweene these two, whither it were better for him, to abide in the flesh, or to be with Christ.
And he confessed that he was straightened or pinched between these two, whither it were better for him, to abide in the Flesh, or to be with christ.
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and friendes, saide Plato, and much more for the flocke of Christ which he hath purchased with his bloud, whither they bee Iewes or Gentiles, weake or stronge, Israelites or Ninivites, to further their faith,
and Friends, said Plato, and much more for the flock of christ which he hath purchased with his blood, whither they be Iewes or Gentiles, weak or strong, Israelites or Ninevites, to further their faith,
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Wee are all placed and pitched in our stations, and haue our watches and services apointed vs. Let vs not offer to depart thence, till it bee the pleasure of our God to dismisse vs. Vnlesse wee haue learned that vndutifull lesson, which the messenger vsed at the dores of Elizeus 2. of Kinges and the 6. Beholde, this evill commeth of the Lorde, should I attend on the Lord any longer?
we Are all placed and pitched in our stations, and have our watches and services appointed us Let us not offer to depart thence, till it be the pleasure of our God to dismiss us Unless we have learned that undutiful Lesson, which the Messenger used At the doors of Elisha 2. of Kings and the 6. Behold, this evil comes of the Lord, should I attend on the Lord any longer?
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Because he knew what was most behoofe-full for each one, whereas our selues craue many thinges, which not to haue obteined had bene greater ease. At length hee concludeth.
Because he knew what was most behooveful for each one, whereas our selves crave many things, which not to have obtained had be greater ease. At length he Concludeth.
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Howe commeth it to passe then that the sonnes of Zebedee aske and receave not? Wee woulde that thou shouldest doe for vs, that that we desire, Marke 10. The reason is given there by our Saviour ▪ Nescitis quid petatis You knowe not what you aske.
How comes it to pass then that the Sons of Zebedee ask and receive not? we would that thou Shouldst do for us, that that we desire, Mark 10. The reason is given there by our Saviour ▪ Nescitis quid petatis You know not what you ask.
If you being evill, giue good thinges to your children, how much more shall your father in beaven giue good things to them that aske him? NONLATINALPHABET good thinges ▪ not such as may doe you hurt.
If you being evil, give good things to your children, how much more shall your father in beaven give good things to them that ask him? good things ▪ not such as may do you hurt.
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Another evangelist faith for NONLATINALPHABET, or NONLATINALPHABET, the holy or good Spirite. Which is all in all, able & ready to rectifie your mindes, order your affections,
another evangelist faith for, or, the holy or good Spirit. Which is all in all, able & ready to rectify your minds, order your affections,
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For if vvee aske the contrary, (except when the Lorde is pleased to lay a curse vpon our praiers) though wee call never so loude and impatientlye in his eares Vs { que } quó domine clamabo & non exau•ies? O Lorde hovve longe shall I cry vnto thee,
For if we ask the contrary, (except when the Lord is pleased to lay a curse upon our Prayers) though we call never so loud and impatiently in his ears Us { que } quó domine clamabo & non exau•ies? Oh Lord how long shall I cry unto thee,
even as long as a man in a burning ague shall say to his Phisitian, vs { que } quó, how longe shall I cry for colde water? I burne, I am vexed, I am tormented, I am almost out of breath;
even as long as a man in a burning ague shall say to his physician, us { que } quó, how long shall I cry for cold water? I burn, I am vexed, I am tormented, I am almost out of breath;
and hee answereth againe, Non misereor modo, I cannot yet pittye thee. Such mercy were cruelty, and thine owne will and wishe is daungerously bent against thee.
and he Answers again, Non misereor modo, I cannot yet pity thee. Such mercy were cruelty, and thine own will and wish is dangerously bent against thee.
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Therefore hee is not suffered to dye when he would, but by another mercy of God, not inferiour to that in his former deliverye, is reserved to an other repentance, and to more peaceable dayes.
Therefore he is not suffered to die when he would, but by Another mercy of God, not inferior to that in his former delivery, is reserved to an other Repentance, and to more peaceable days.
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Saint Augustine vpon the wordes of the Evangelist, If thou wilt enter into life, keepe the commaundementes, (where hee proveth that there is no true life,
Saint Augustine upon the words of the Evangelist, If thou wilt enter into life, keep the Commandments, (where he Proves that there is no true life,
but that which is blessed, nor blessed but that which is eternall) noteth the manner of men to be in their miseries, to call for death rather than life.
but that which is blessed, nor blessed but that which is Eternal) notes the manner of men to be in their misery's, to call for death rather than life.
And sometimes sicknesse commeth indeede, but then there is coursinge to and fro, Phisitians are brought, mony and giftes are promised ▪ and death it selfe perhappes speaketh vnto them,
And sometime sickness comes indeed, but then there is coursing to and from, Physicians Are brought, money and Gifts Are promised ▪ and death it self perhaps speaks unto them,
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and without discretion, vvho because hee coulde not wringe from his father tenne poundes, to bestowe vpon Bacchis his lover, had none other speach in his mouth,
and without discretion, who Because he could not wring from his father tenne pounds, to bestow upon Bacchis his lover, had none other speech in his Mouth,
so first knowe, my brethren, you that are so hastye to pronounce the sentence of death against your selues, vvhat belongeth to the life of a Christian, vvhy it vvas given you by the LORDE of life, to vvhat endes hee hath made you living soules, what duties and offices hee requireth at your handes;
so First know, my brothers, you that Are so hasty to pronounce the sentence of death against your selves, what belongeth to the life of a Christian, why it was given you by the LORD of life, to what ends he hath made you living Souls, what duties and Offices he requires At your hands;
As one haire shall not fall from your heades vvithout GODS providence, so nor the least haire and minute of time from your yeares vvithout his account taken.
As one hair shall not fallen from your Heads without GOD'S providence, so nor the least hair and minute of time from your Years without his account taken.
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vnlesse you can also adde, your consciences bearing you vvitnesse, and ministring ioy to the end of your daies, NONLATINALPHABET, the seconde to Timothy and 4. chapter;
unless you can also add, your Consciences bearing you witness, and ministering joy to the end of your days,, the seconde to Timothy and 4. chapter;
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The first of those 3. parts wherinto this chapter was devided, touching the impatience & discontentment of Ionas, we haue in part discovered out of the former verses:
The First of those 3. parts whereinto this chapter was divided, touching the impatience & discontentment of Ionas, we have in part discovered out of the former Verses:
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The mercy of God towardes his prophet, manifesteth it selfe in this fatherly obiurgation many waies. 1. That the Potter vouchsafeth & hūbleth himselfe to dispute with his Clay: 2. that he is ready to giue a reason of all his actions,
The mercy of God towards his Prophet, manifesteth it self in this fatherly obiurgation many ways. 1. That the Potter vouchsafeth & Humbleth himself to dispute with his Clay: 2. that he is ready to give a reason of all his actions,
& giveth an accoūt vnto him why he spared Niniveh, of whō no mā wisely durst to haue demāded, what dost thou? that hee that dwelleth in light vnapproachable,
& gives an account unto him why he spared Nineveh, of whom no man wisely durst to have demanded, what dost thou? that he that dwells in Light unapproachable,
& his counsailes are so high in the cloudes as who cā finde thē out? placeth thē notwithstanding in the eies of the world, to be examined & sifted by the reason of man;
& his Counsels Are so high in the Clouds as who can find them out? places them notwithstanding in the eyes of the world, to be examined & sifted by the reason of man;
But most of all, that he ministreth a word in season vnto Ionas, & whē the streame of his anger was so violent, that it bare him into an hearty desire & longing after death,
But most of all, that he Ministereth a word in season unto Ionas, & when the stream of his anger was so violent, that it bore him into an hearty desire & longing After death,
& wearying our selues in the waies of wickednes, amongst other his retentiues & stops, he hath the hooke of reprehension to thrust into our noses, & pull vs backe againe.
& wearying our selves in the ways of wickedness, among other his retentives & stops, he hath the hook of reprehension to thrust into our noses, & pull us back again.
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So wisedome began her lore, Pro. 1. O yee foolish, how long will ye loue foolishnes? & the scorner take pleasure in scorning? & the fooles hate knowledge? She giveth vs our right names, according to our corrupt natures;
So Wisdom began her lore, Pro 1. Oh ye foolish, how long will you love foolishness? & the scorner take pleasure in scorning? & the Fools hate knowledge? She gives us our right names, according to our corrupt nature's;
Sometimes he hath spoken by a burning bush vnto him, sometimes by a cloude of water, sometimes by a piller of fire, that is, he hath beene light to those that were obedient,
Sometime he hath spoken by a burning bush unto him, sometime by a cloud of water, sometime by a pillar of fire, that is, he hath been Light to those that were obedient,
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He that called Adam out of the thicker, (which was the first elementes of this learning whereof I speake) he hath produced the same through all the ages of the world;
He that called Adam out of the thicker, (which was the First elements of this learning whereof I speak) he hath produced the same through all the ages of the world;
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hee sent Angels to Sodome, Noah to the old world, Nathan to David, Samuell to Saul, Elias to Ahab, prophets to Iudah and Ierusalem, Iohn Baptist to the Scribes and Pharisees;
he sent Angels to Sodom, Noah to the old world, Nathan to David, Samuel to Saul, Elias to Ahab, Prophets to Iudah and Ierusalem, John Baptist to the Scribes and Pharisees;
he reprooved the elders and Princes with many taunting parables, corrected Peter with looking backe, retracted Paule with a vision from heaven, advertised the seaven Churches with epistles sent vnto them.
he reproved the Elders and Princes with many taunting parables, corrected Peter with looking back, retracted Paul with a vision from heaven, advertised the seaven Churches with Epistles sent unto them.
and because wee proceede with impunity, and freedome, claime them for inheritance. Beholde therefore, as Eliphaz comforted Iob, Blessed is the man vvhome the Lorde correcteth;
and Because we proceed with impunity, and freedom, claim them for inheritance. Behold Therefore, as Eliphaz comforted Job, Blessed is the man whom the Lord Correcteth;
therefore refuse not the chastising of the Almightie, for hee maketh the vvounde, and bindeth it vp, hee smiteth and his hande maketh it vvhole, hee shall deliver thee in sixe troubles,
Therefore refuse not the chastising of the Almighty, for he makes the wound, and binds it up, he smites and his hand makes it Whole, he shall deliver thee in sixe Troubles,
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such precious balmes, breake the head, nay wound the conscience, when bitter and biting corrosiues were more holesome for vs. This is also one parte of our duety, who are to gather the sheepe into the sheepe fold of Christ, we must not only teach,
such precious balms, break the head, nay wound the conscience, when bitter and biting corrosives were more wholesome for us This is also one part of our duty, who Are to gather the sheep into the sheep fold of christ, we must not only teach,
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we lead men the righte vvay vnto knowledge, but wee bring them not to the practicke and better part of divinity, to feele a pricking in their consciences,
we led men the right Way unto knowledge, but we bring them not to the practic and better part of divinity, to feel a pricking in their Consciences,
The manner is as kinde and familiar, and with asmuch indulgence, as if Eli, or the kindest father in the world were to deale with his childe whom hee most favoured;
The manner is as kind and familiar, and with as indulgence, as if Eli, or the Kindest father in the world were to deal with his child whom he most favoured;
Doubtlesse, if one of his brethren, the prophetes of Israell, out of his owne tribe and family, had taken the cause in hande, I cannot conceiue how he should haue vsed him with so favourable and sparing an increpation, Doest thou wel to be angry ?
Doubtless, if one of his brothers, the Prophets of Israel, out of his own tribe and family, had taken the cause in hand, I cannot conceive how he should have used him with so favourable and sparing an increpation, Dost thou well to be angry?
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If there bee any amongst you that taketh advauntage heere-at ▪ to say in your harts, what meane our prophets and preachers to make such bitter invectiues, declamations, out-cries, against the sinnes of our age? their salte is too quicke,
If there be any among you that Takes advantage hereat ▪ to say in your hearts, what mean our Prophets and Preachers to make such bitter invectives, declamations, Outcries, against the Sins of our age? their salt is too quick,
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I would we might see those daies wherein our speach might never exceede this compasse, Doe you well to doe thus ? It is no pleasure to vs, to sharpen our tongues like razors against you, to speake by the pounde or talent, mightye and fearefull vvordes, if softer mighte suffice.
I would we might see those days wherein our speech might never exceed this compass, Do you well to do thus? It is no pleasure to us, to sharpen our tongues like razors against you, to speak by the pound or talon, mighty and fearful words, if Softer might suffice.
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and as the damsell, Matth. 9. was raised vp in her fathers house, the widowes sonne of Naim without his mothers gates, Lazarus before a greate multitude of all sorts;
and as the damsel, Matthew 9. was raised up in her Father's house, the Widows son of Nain without his mother's gates, Lazarus before a great multitude of all sorts;
And Leo hath the like counsaile, that it must bee vsed, non saevientis animo, sed medentis, not with the minde of a tirant or persecutor, but of an helper.
And Leo hath the like counsel, that it must be used, non saevientis animo, sed medentis, not with the mind of a tyrant or persecutor, but of an helper.
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as some of the Hebrewes expounde it, art thou very angry? is not thy wrath vehement? interpreting bene by valdè, as Moses did Deut. 9. when he told the children of Israell that he tooke the sinne, the calfe which they had made,
as Some of the Hebrews expound it, art thou very angry? is not thy wrath vehement? interpreting be by valdè, as Moses did Deuteronomy 9. when he told the children of Israel that he took the sin, the calf which they had made,
so far as the world is christened, partly the Canōs of the church, & partly devotion it selfe, leading vs al to a thankfull commemoration of the death and resurrection of Christ,
so Far as the world is christened, partly the Canonas of the Church, & partly devotion it self, leading us all to a thankful commemoration of the death and resurrection of christ,
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& the loue of God, if you haue any argument & seale to your own consciences, that you are a part of his inheritāce, (for they are not marked for his chosen which are without these markes) put on the bowels of mercy, kindnes, humblenes of minde, meekenes, long suffering, forbearing one another,
& the love of God, if you have any argument & seal to your own Consciences, that you Are a part of his inheritance, (for they Are not marked for his chosen which Are without these marks) put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one Another,
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The Apostle Rom. 5. collecteth sundry arguments to shew how far forth that substātiall & saving grace of God hath gratified vs. 1. We were weake, 2. godlesse, 3. sinners, 4. enemies ;
The Apostle Rom. 5. collecteth sundry Arguments to show how Far forth that substantial & Saving grace of God hath gratified us 1. We were weak, 2. godless, 3. Sinners, 4. enemies;
we had neither strength to endevour, neither piety to procure, nor righteousnes to satisfie, nor acquaintaunce and friendshippe to deserue in the fight of God;
we had neither strength to endeavour, neither piety to procure, nor righteousness to satisfy, nor acquaintance and friendship to deserve in the fight of God;
If there bee any consolation in Christ, so we may rēder it, or if there be any advocation in Christ, (as all the consolation and advocation that we looke for, must 〈 ◊ 〉 drawne from that fountaine) If any comfort of loue, (as who feeleth not the vse of loue that hath not beene nursed vp with the tygers of the wildernes?) If any communion of the spirit, by whom we are al knit togither in the body of Christ, lastly, if any bowelles of mercy ;
If there be any consolation in christ, so we may render it, or if there be any advocation in christ, (as all the consolation and advocation that we look for, must 〈 ◊ 〉 drawn from that fountain) If any Comfort of love, (as who feeleth not the use of love that hath not been nursed up with the tigers of the Wilderness?) If any communion of the Spirit, by whom we Are all knit together in the body of christ, lastly, if any bowels of mercy;
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surely he meaneth that there is or should be much of al this, much consolation in Christ, much cōfort of loue &c. But if there bee any remnant and seede left,
surely he means that there is or should be much of all this, much consolation in christ, much Comfort of love etc. But if there be any remnant and seed left,
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and the ioy of the angels in heaven, and the ioy of the bride and bridegroome, to whom it is a good and pleasant thinge to see brethren dwelling togither in vnity, minding the same thing, not the like,
and the joy of the Angels in heaven, and the joy of the bride and bridegroom, to whom it is a good and pleasant thing to see brothers Dwelling together in unity, minding the same thing, not the like,
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but the same, and having the same loue, not equal but the same, and having the same soules, growing togither like twins, concorporate, coanimate, and being of one iudgement.
but the same, and having the same love, not equal but the same, and having the same Souls, growing together like twins, concorporate, coanimate, and being of one judgement.
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Or if we sinne in our anger, (as who in the world is angry and sinneth not?) let the monition of the spirite of God in another place, quickly temper our heat,
Or if we sin in our anger, (as who in the world is angry and Sinneth not?) let the monition of the Spirit of God in Another place, quickly temper our heat,
The rule is good, for can a man take coles in his bosome, and not bee burnt? or handle pitch and not bee defiled ? or flie with the Ostriches and Pellicans,
The Rule is good, for can a man take coals in his bosom, and not be burned? or handle pitch and not be defiled? or fly with the Ostriches and Pelicans,
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and not grow wild? or dwell in the tents of wickednesse, and not learne to be wicked? or if Rahab abide still in Iericho, Lot and his kindred in Sodome, Noah and his family in the wast world, Israell in Babylon, shall those execrable places and people be punished by the hand of God,
and not grow wild? or dwell in the tents of wickedness, and not Learn to be wicked? or if Rahab abide still in Jericho, Lot and his kindred in Sodom, Noah and his family in the waste world, Israel in Babylon, shall those execrable places and people be punished by the hand of God,
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for this cause, as if he had decreed with himselfe, if a scourge come frō God, it shall not cōe neare me, he taketh vp his lodging in that part of the city which was most safe. Others make this supposition;
for this cause, as if he had decreed with himself, if a scourge come from God, it shall not come near me, he Takes up his lodging in that part of the City which was most safe. Others make this supposition;
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they say Tigris the river ranne on the west side of Niniveh, vvhere by reason of their haven there was daily concourse of marchantes and passengers to and fro.
they say Tigris the river ran on the west side of Nineveh, where by reason of their Haven there was daily concourse of Merchants and passengers to and from.
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As when Elias had prophecied of the drought for three yeares, he was willed to goe towardes the East, where he should finde a brooke to drinke of, and the ravens were apointed to feede him.
As when Elias had prophesied of the drought for three Years, he was willed to go towards the East, where he should find a brook to drink of, and the Ravens were appointed to feed him.
The garden in Eden, which the Lorde God planted for man, was planted Eastwarde. Some say Eastwarde in respect of the place where Moses wrote the story, that is, of the wildernesse where Israell then was.
The garden in Eden, which the Lord God planted for man, was planted Eastward. some say Eastward in respect of the place where Moses wrote the story, that is, of the Wilderness where Israel then was.
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And Thomas Aquinas thinketh it probable enough, that our resurrection shalbee very early in the morning, the sunne being in the East, and the moone in the West,
And Thomas Aquinas Thinketh it probable enough, that our resurrection shalbe very early in the morning, the sun being in the East, and the moon in the West,
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Christ our Saviour, who was both the living and life it selfe, and had the keies of hell & of death, & whose manner of protestation is Vivo in saecula, I liue for ever and ever, yet touching his humane nature,
christ our Saviour, who was both the living and life it self, and had the keys of hell & of death, & whose manner of protestation is Vivo in saecula, I live for ever and ever, yet touching his humane nature,
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In this sense we might aske the Spouse in the Canticles, O thou fairest amongest vvomen, what is thy wellbeloved more than other men ? And though shee aunswere, my vvelbeloved is white, and ruddy, the chiefest of ten thousand, yet in this condition of mortall and naturall descent, he is equall vnto his brethren.
In this sense we might ask the Spouse in the Canticles, Oh thou Fairest amongst women, what is thy well-beloved more than other men? And though she answer, my well-beloved is white, and ruddy, the chiefest of ten thousand, yet in this condition of Mortal and natural descent, he is equal unto his brothers.
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This Passe-over we must all keepe, and therefore let vs trusse vp our loynes, and take our staues in our hands, that wee may vvalke forwardes towardes the West:
This Passover we must all keep, and Therefore let us truss up our loins, and take our staves in our hands, that we may walk forwards towards the West:
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And his buriall and descension into the lower partes of the ground, was as certainly confirmed For you knovve vvhat caution the providence of GOD tooke therein to prevent all suspicion of the contrary.
And his burial and descension into the lower parts of the ground, was as Certainly confirmed For you know what caution the providence of GOD took therein to prevent all suspicion of the contrary.
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For his body being taken downe from the crosse, vvas not only embalmed, and vvrapt in a linen cloath, but laide in a nevve sepulcher, vvhere never corpse had lien before,
For his body being taken down from the cross, was not only embalmed, and wrap in a linen cloth, but laid in a new sepulcher, where never corpse had lain before,
and in a sepulcher of rocke or one entire stone, least if there had beene seames and fissures therein, they might that way haue vsed some cavil against his resurrection.
and in a sepulcher of rock or one entire stone, lest if there had been seams and fissures therein, they might that Way have used Some cavil against his resurrection.
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Notwithstanding, as the brute of his death was vniversallie spread and beleeved, for the very aire range with this sounde, Magnus Pan mortuus est, The greate and principall shephearde is deade, and the sunne in the skye set,
Notwithstanding, as the brutus of his death was universally spread and believed, for the very air range with this sound, Magnus Pan Mortuus est, The great and principal shepherd is dead, and the sun in the sky Set,
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Once againe, vvee haue seene our brighte morninge starre, vvhich was obscured and darkened by death, shining in the east with so glorious a countenaunce of maiesty and power,
Once again, we have seen our bright morning star, which was obscured and darkened by death, shining in the east with so glorious a countenance of majesty and power,
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Our nighte wherein vvee sleepe a while, shalbee chandged into a morninge, and after obscuritie in the pitte of forgetfulnesse, we shall appeare and shine as the starres of GOD in their happiest season.
Our night wherein we sleep a while, shalbe changed into a morning, and After obscurity in the pit of forgetfulness, we shall appear and shine as the Stars of GOD in their Happiest season.
VVee shal goe out of Niniveh as Ionas did, a Gentile and straunge citty, a place vvhere wee are not knowne, a lande where all thinges are forgotten (for vvhither wee bee in the flesh, vvee are strangers from GOD, or whither in our graues, we are not with our best acquaintaunce, both these are a Niniveh to right Israelites) and vvee shall fit in the East, that is, wee shall meete our Saviour in the clouds,
We shall go out of Nineveh as Ionas did, a Gentile and strange City, a place where we Are not known, a land where all things Are forgotten (for whither we be in the Flesh, we Are Strangers from GOD, or whither in our graves, we Are not with our best acquaintance, both these Are a Nineveh to right Israelites) and we shall fit in the East, that is, we shall meet our Saviour in the Clouds,
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and neither feele the horrour of darknesse, nor misse the comforte of the sunne, because the presence of eternall and substantiall lighte illighteneth all places.
and neither feel the horror of darkness, nor miss the Comfort of the sun, Because the presence of Eternal and substantial Light illighteneth all places.
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My purpose was not vpon so easie an occasion, to prooue the resurrection either of Christ (which I haue else-where assayed to doe) or of his members that belonge vnto him.
My purpose was not upon so easy an occasion, to prove the resurrection either of christ (which I have elsewhere assayed to do) or of his members that belong unto him.
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For as it reioyced Paule that hee was to speake before kinge Agrippa, vvho had knovvledge of all the customes and questions amongest the Ievves, so it is the happier for mee, that I speake to those vvho are not vnskilled in the questions of Christianity,
For as it rejoiced Paul that he was to speak before King Agrippa, who had knowledge of all the customs and questions amongst the Jewish, so it is the Happier for me, that I speak to those who Are not unskilled in the questions of Christianity,
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VVee also reioyce in the memorye, and are most blessed for the benefite and fruite of this daye, the sabboth of the newe vvorlde, our Passe-over from everlastinge death to life, our true Iubilee, the first daye of our weeke,
We also rejoice in the memory, and Are most blessed for the benefit and fruit of this day, the Sabbath of the new world, our Passover from everlasting death to life, our true Jubilee, the First day of our Week,
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and chiefe in our kalender to be accounted of, whereon our Phoenix rose from his ashes, our eagle renevved his bill, the first fruites of sleepers avvoke, the first begotten of the dead was borne from the wombe of the earth,
and chief in our calendar to be accounted of, whereon our Phoenix rose from his Ashes, our Eagl renewed his bill, the First fruits of sleepers awoke, the First begotten of the dead was born from the womb of the earth,
and because his eares vvere vncapable, speaketh vnto his eies, and shevveth him a life glasse, wherein hee may see himselfe and his blemishes, Words are oftentimes received as riddles,
and Because his ears were uncapable, speaks unto his eyes, and Showeth him a life glass, wherein he may see himself and his blemishes, Words Are oftentimes received as riddles,
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Ieremy, by wearing yokes about his necke, and sending yokes, and giues, to the kings of Edom, Moab, Ammon, Tyre, Sydon, Iudah, giveth them a visible sacrament,
Ieremy, by wearing yokes about his neck, and sending yokes, and gives, to the Kings of Edom, Moab, Ammon, Tyre, Sidon, Iudah, gives them a visible sacrament,
And thus doth the Lorde admonish Ionas by a reall Apophthegme, a liuelie subiection to his eies, vvhat it is that hee hath iust cause to dislike in him.
And thus does the Lord admonish Ionas by a real Apophthegm, a lively subjection to his eyes, what it is that he hath just cause to dislike in him.
But before wee come to the very pointe and winding of the matter, wherein vvee may see the minde of God, there are many Antecedents and preparatiues before hande to be viewed. 1. That Ionas goeth out of the citty, 2. buildeth him a booth, 3. that God provideth him a gourd, 4. sendeth a worme to consume it, 5. that the sunne and the winde bet vpon the heade of Ionas till hee fainted.
But before we come to the very point and winding of the matter, wherein we may see the mind of God, there Are many Antecedents and preparatives before hand to be viewed. 1. That Ionas Goes out of the City, 2. builds him a booth, 3. that God Provideth him a gourd, 4. sends a worm to consume it, 5. that the sun and the wind bet upon the head of Ionas till he fainted.
first touching the type or image, which was the gourd, (for the gourd standing and flourishing, was an image of Niniveh in her prime and prosperity, the gourd withered, of Niniveh overthowen) then touching the truth represented by that figure;
First touching the type or image, which was the gourd, (for the gourd standing and flourishing, was an image of Nineveh in her prime and Prosperity, the gourd withered, of Nineveh overthowen) then touching the truth represented by that figure;
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in this fifth, Ionas buildeth for himselfe, in the 6. GOD planteth for him, in the 7. he destroyeth his planting, in the 8. Ionas is vexed and angry to the death, in the 9. God reprooveth him in the figure, in the 10. and 11. in the trueth, by that figure exemplified.
in this fifth, Ionas builds for himself, in the 6. GOD plants for him, in the 7. he Destroyeth his planting, in the 8. Ionas is vexed and angry to the death, in the 9. God Reproveth him in the figure, in the 10. and 11. in the truth, by that figure exemplified.
2. his sitting on the East-side of the citty ; either to bee farther from the iudgement of God, which was likely to come Westward, because Ierusalem stoode that way;
2. his sitting on the East-side of the City; either to be farther from the judgement of God, which was likely to come Westward, Because Ierusalem stood that Way;
And surely, if it were not worthy the notinge, the Apostle woulde never haue said, Act. 20. You know that these handes haue ministred vnto my necessities,
And surely, if it were not worthy the noting, the Apostle would never have said, Act. 20. You know that these hands have ministered unto my necessities,
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NONLATINALPHABET, these verye handes that breake the breade of the Lord, these handes that baptize, and that are laide vpon the heades of Gods servauntes, these haue ministred vnto my necessities.
, these very hands that break the bread of the Lord, these hands that baptise, and that Are laid upon the Heads of God's Servants, these have ministered unto my necessities.
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and as many other things in antiquity ▪ so this amongst the rest, was a figure to all the ages of the world to come, that so long as they dwell vpon the earth, they haue but a temporall and transitory habitation.
and as many other things in antiquity ▪ so this among the rest, was a figure to all the ages of the world to come, that so long as they dwell upon the earth, they have but a temporal and transitory habitation.
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The earth which we dwel vpon, is but our place of soiourning, and wherein vvee are strangers, as God tolde Abraham, Gen. 17. In the 47 of the same booke, Pharaoh asked Iacob howe many were the daies of the yeares of his life :
The earth which we dwell upon, is but our place of sojourning, and wherein we Are Strangers, as God told Abraham, Gen. 17. In the 47 of the same book, Pharaoh asked Iacob how many were the days of the Years of his life:
Iacob, to expresse our condition of travailing and flitting vpon the earth to and fro, aunswered the king, the whole time, not of my life, but of my pilgrimage or rather pilgrimages (by reason of often remooues) is an hundreth and thirty yeares.
Iacob, to express our condition of travailing and flitting upon the earth to and from, answered the King, the Whole time, not of my life, but of my pilgrimage or rather Pilgrimages (by reason of often removes) is an Hundredth and thirty Years.
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David, 1. Chron. 29. giveth thankes vnto the Lord in behalfe of himselfe and his people, that they were able to offer so willingly towards the building of the temple,
David, 1. Chronicles 29. gives thanks unto the Lord in behalf of himself and his people, that they were able to offer so willingly towards the building of the temple,
For they that say such things, declare plainly that they seeke a country. It may bee, their owne, from whence they were exiled; the Apostle aunswereth, no.
For they that say such things, declare plainly that they seek a country. It may be, their own, from whence they were exiled; the Apostle Answers, no.
but till the promise be fulfille, which is mentioned, Revel. 21. that the tabernacle of God shalbe with men, that is, men shalbe with the tabernacle of God;
but till the promise be fulfil, which is mentioned, Revel. 21. that the tabernacle of God shall with men, that is, men shall with the tabernacle of God;
Was that the end of building? It seemeth by the wordes of Salomon, Eccles. 2. that hee made him great worke, and built him houses, to prooue his hearte vvith ioie,
Was that the end of building? It seems by the words of Solomon, Eccles. 2. that he made him great work, and built him houses, to prove his heart with joy,
Or was that the end of building? Some build wonders of the world, as the walles of Babylon set vp by Semiramis, the house of Cyrus, the tombe of M•usolus.
Or was that the end of building? some built wonders of the world, as the walls of Babylon Set up by Semiramis, the house of Cyrus, the tomb of M•usolus.
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It is a sickenesse that some men haue, to spend their time in building, as the Epigramme noted Gellius, Gellius aedificat semper, Gellius is alvvaies building,
It is a sickness that Some men have, to spend their time in building, as the Epigram noted Gellius, Gellius aedificat semper, Gellius is always building,
Alas to what purpose are these lardge and spacious houses without inhabitants? chimneyes without smoake, windowes, not for prospect but for martins to breed,
Alas to what purpose Are these large and spacious houses without inhabitants? Chimneys without smoke, windows, not for prospect but for martins to breed,
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& hospitality maintained, nowe hedge-hogs lying vnder the walles, & wesels dwelling in the parlours, Ieremy doth notably taxe the vanity of a great builder.
& hospitality maintained, now hedgehogs lying under the walls, & weasels Dwelling in the parlours, Ieremy does notably Tax the vanity of a great builder.
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But shalt thou raigne, (saith the prophet) because thou closest thy selfe in Cedar? did not thy father, & thy grandfather eate, and drinke, and prosper,
But shalt thou Reign, (Says the Prophet) Because thou closest thy self in Cedar? did not thy father, & thy grandfather eat, and drink, and prosper,
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when they executed iudgement and iustice, kept houses & relieved the poore? but thine eies & thy heart are but only for covetuousnes & oppression, & for vainglory,
when they executed judgement and Justice, kept houses & relieved the poor? but thine eyes & thy heart Are but only for covetuousnes & oppression, & for vainglory,
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& to cōmaund and over-looke the country round about, and to leaue a name behind thee, even to do this, and according to the endes thou proposest herein,
& to command and overlook the country round about, and to leave a name behind thee, even to do this, and according to the ends thou proposest herein,
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Which seemeth not probable vnto me, that Ionas so lately & seriously, with so much daūger of his life, admonished of his duety neglected before, would now againe forsake the Ninivites,
Which seems not probable unto me, that Ionas so lately & seriously, with so much danger of his life, admonished of his duty neglected before, would now again forsake the Ninevites,
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Others are of iudgmēt that the time was fully elasped, & that Ionas knew wel enough that God was minded to spare Niniveh, touching their finall & vtter overthrow;
Others Are of judgement that the time was Fully elasped, & that Ionas knew well enough that God was minded to spare Nineveh, touching their final & utter overthrow;
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As he dealt with Israel, Exod. 23. when they worshipped the moltē calfe, saying, these be thy gods, O Israel &c. He threatned to cōsume thē, yet afterwards,
As he dealt with Israel, Exod 23. when they worshipped the melted calf, saying, these be thy God's, Oh Israel etc. He threatened to consume them, yet afterwards,
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yet he forgaue thē not wholy, but punished thē by the slaughter of three thousand men. Lastly it is thought by a third cōpany that Ionas saw by revelarion the sparing of Niniveh.
yet he forgave them not wholly, but punished them by the slaughter of three thousand men. Lastly it is Thought by a third company that Ionas saw by revelarion the sparing of Nineveh.
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for nothing can please Ionas, vnlesse somewhat be done against the people of that place. But his message being ended, why returneth he not towards Israel again? No:
for nothing can please Ionas, unless somewhat be done against the people of that place. But his message being ended, why returns he not towards Israel again? No:
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he wil take an homely, & comfortlesse habitation, he wil labour with his hands, & put them to base service, he wil lie abroade in the field, bearing the heate and burden of the day,
he will take an homely, & comfortless habitation, he will labour with his hands, & put them to base service, he will lie abroad in the field, bearing the heat and burden of the day,
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There was some reasō that Moses was so sharply bent against an Egyptiā, offering wrong to one of his coūtry-men, Phinees against adulterers, Peter against Malchus, a servāt to his masters ēemies.
There was Some reason that Moses was so sharply bent against an Egyptian, offering wrong to one of his countrymen, Phinehas against Adulterers, Peter against Malchus, a servant to his Masters enemies.
but Ionas, vpon smal reason, a prophet of the Lord, & but lately his oratour & bead-mā in a capitall daūger of his own, you heare how his heart & eies are fixed in a mercilesse affection against penitent and reformed men.
but Ionas, upon small reason, a Prophet of the Lord, & but lately his orator & beadman in a capital danger of his own, you hear how his heart & eyes Are fixed in a merciless affection against penitent and reformed men.
the one a tabernacle of boughs, the other an arbor or boure of a living or growing tree, which the fatnes of the earth nourished, having seed & bud in it according to the kind therof;
the one a tabernacle of boughs, the other an arbour or bower of a living or growing tree, which the fatness of the earth nourished, having seed & bud in it according to the kind thereof;
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the one withereth, because it is but propt vp, having no iuice in it, the other spreadeth her rootes and strings in the ground, having whereby to encrease.
the one withereth, Because it is but propped up, having no juice in it, the other spreadeth her roots and strings in the ground, having whereby to increase.
but vnlesse you giue them their blessing which is their annexed, benedict us fructus vētris, blessed shalbe the fruit of thy body, and blessed al the rest mourne as Esau did when Iacob had prevented him of the blessing,
but unless you give them their blessing which is their annexed, benedict us fructus vētris, blessed shall the fruit of thy body, and blessed all the rest mourn as Esau did when Iacob had prevented him of the blessing,
yet he shal perish (saith Zophar) like the dunge, & they that haue seene him shal say, where is he? he shal flee away as a dream• & passe away as a vision of the night;
yet he shall perish (Says Zophar) like the dung, & they that have seen him shall say, where is he? he shall flee away as a dream• & pass away as a vision of the night;
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You see there is nothing prospereth with him, because he is an hypocrite, and when he went to his worke, the blessing of the Lorde was cōmaunded to stay behind.
You see there is nothing prospereth with him, Because he is an hypocrite, and when he went to his work, the blessing of the Lord was commanded to stay behind.
The blessing of the Lord must be vpon the building of our houses, watching of our citties, tilling of our ground, filling of our bellies, training vp of our children,
The blessing of the Lord must be upon the building of our houses, watching of our cities, tilling of our ground, filling of our bellies, training up of our children,
The wisdōe which God gaue vnto Adā, Gen. 2. was yery great in the morning of all those creatures that God brought before him But concerning the hearbe or tree heere mētioned, the most learned & wise amōgst the Hebrews, Greciās, Latines, Spanish, Frēch, Germanes, Hetruriās, haue labored & beatē their braines to giue it a nāc,
The wisdone which God gave unto Adā, Gen. 2. was yery great in the morning of all those creatures that God brought before him But Concerning the herb or tree Here mentioned, the most learned & wise amongst the Hebrews, Greeks, Latins, Spanish, French, Germane, Etrurians, have laboured & beaten their brains to give it a nanc,
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and vnlesse there be some second Adam to speake his mind, or an other Salomon, who was able to speake of the trees frō the Cedar to the Hysope, I thinke the controversie wil never be ended.
and unless there be Some second Adam to speak his mind, or an other Solomon, who was able to speak of the trees from the Cedar to the Hyssop, I think the controversy will never be ended.
& blistereth his skin that hādleth it. Sōe, rapū siluestre, the wilde rape roote. The Hebrews & the Chaldees name it Kikaiō : the Greciās NONLATINALPHABET, & NONLATINALPHABET:
& blistereth his skin that handleth it. Sōe, rapū Sylvester, the wild rape root. The Hebrews & the Chaldees name it Kikaion: the Greeks, &:
Sometimes they cal it Cataputia maior, great spourdge, & Pendactylum, for the similitude which it hath with the 5. fingers of the hād Whervpon the French, by reason of the ioints & knots which are in the leaues therof.
Sometime they call it Cataputia mayor, great spourdge, & Pendactylum, for the similitude which it hath with the 5. fingers of the hand Whereupon the French, by reason of the Joints & knots which Are in the leaves thereof.
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name it Palme de Christ, that is to say, Christes hande. The Hetrurians call it Phaseolum, faselles, or long pease, a kinde of pulse, rising so high, that it served them for arbours.
name it Palm de christ, that is to say, Christ's hand. The Etrurians call it Phaseolum, faselles, or long peas, a kind of pulse, rising so high, that it served them for arbours.
But we may cōclude vvith Oecolampadius, according to that of Esdras before, Incertum qualis frutex vel arbor, It is not knowne what bush or tree it was.
But we may conclude with Oecolampadius, according to that of Ezra before, Incertum qualis frutex vel arbour, It is not known what bush or tree it was.
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At length the Latines, the latest, and in my iudgment the skilfullest amongst them, haue all agreed to call it rici•us, which in propriety of speach signifieth a tike, a creature noisome to dogs;
At length the Latins, the latest, and in my judgement the skilfullest among them, have all agreed to call it rici•us, which in propriety of speech signifies a tike, a creature noisome to Dogs;
Whither wee haue lighted vpon the name or not, it sufficeth for the history to vnderstand, that God provided a tree, wonderfully tall, plentifully stored with boughes & leaues,
Whither we have lighted upon the name or not, it Suffices for the history to understand, that God provided a tree, wonderfully tall, plentifully stored with boughs & leaves,
O how admirable are the works of God, the least wherof may challenge so many cōmentaries & expositions to be spent vpō it? what shall we then thinke of all nature,
O how admirable Are the works of God, the least whereof may challenge so many commentaries & expositions to be spent upon it? what shall we then think of all nature,
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when one plant of the ground findeth not learning enough, amongst Iews, Barbarians, nor Christians to vnfolde it? When we behold the heavēs, the works of his fingers, the moone and the stars which he hath ordained, I say not then as the Psalmist doth Lord, what is man or the son of man that thou shouldest so visite him ? but what is man,
when one plant of the ground finds not learning enough, among Iews, Barbarians, nor Christians to unfold it? When we behold the heavens, the works of his fingers, the moon and the Stars which he hath ordained, I say not then as the Psalmist does Lord, what is man or the son of man that thou Shouldst so visit him? but what is man,
hast thou entred into the bottomes of the sea, or walked to seeke out the depth? haue the gates of death ben opened vnto thee? or hast thou seene the gates of the shadow of death? hast thou perceived the breadth of the earth? tell if thou knowest al this;
hast thou entered into the bottoms of the sea, or walked to seek out the depth? have the gates of death been opened unto thee? or hast thou seen the gates of the shadow of death? hast thou perceived the breadth of the earth? tell if thou Knowest all this;
& where is the way that light dwelleth? & where is the place of darknes ? Anaxagoras being askt why mā was made, aūswered ▪ to behold the heavēs, & to magnifie God in his creatures.
& where is the Way that Light dwells? & where is the place of darkness? Anaxagoras being asked why man was made, answered ▪ to behold the heavens, & to magnify God in his creatures.
And therefore the enchaūters of Pharoah, whē they were come to try their cunning in lice, the basest & contēptiblest creatures, they were enforced to cry out, this is the finger of God.
And Therefore the enchanters of Pharaoh, when they were come to try their cunning in lice, the Basest & contemptiblest creatures, they were Enforced to cry out, this is the finger of God.
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To conclude, as Christ made the cōparison betweene the lillies & his servants, if God so cloath the grasse of the field, which to day is standing, & to morrow is cast into the ovē,
To conclude, as christ made the comparison between the lilies & his Servants, if God so cloth the grass of the field, which to day is standing, & to morrow is cast into the oven,
The former hath 4. ioints & divisions, in it: 1. the gourd was prepared by the Lord God, for who els was able to create? some haue gone about to imitate the workes of creation,
The former hath 4. Joints & divisions, in it: 1. the gourd was prepared by the Lord God, for who Else was able to create? Some have gone about to imitate the works of creation,
as to make thunders and lightnings, and to fly in the aire, but they haue paid the price of saying in their foolish harts, I wil be like the most high. 2. It was made to ascend ;
as to make Thunders and lightnings, and to fly in the air, but they have paid the price of saying in their foolish hearts, I will be like the most high. 2. It was made to ascend;
that we may know how wisely the workes of God are done, and they never misse the end, whereunto they were addressed. Two of these foure members, to weete, the springing and climbing of the gourd, that in a moment of time it was over the head of Ionas, shew the omnipotēt power and providence of the Almighty, who contrary to the rule of the philosophers, that nothing is made of nothing, without some matter praeexistent, causeth a tree to arise, without either seede or stocke to produce it;
that we may know how wisely the works of God Are done, and they never miss the end, whereunto they were addressed. Two of these foure members, to weet, the springing and climbing of the gourd, that in a moment of time it was over the head of Ionas, show the omnipotent power and providence of the Almighty, who contrary to the Rule of the Philosophers, that nothing is made of nothing, without Some matter preexistent, Causes a tree to arise, without either seed or stock to produce it;
I knovve there is misery enough in nature, and that iudgemente sometimes beginneth at the house of GOD, and they drinke deepely of the cuppe to whome it vvas not meant.
I know there is misery enough in nature, and that judgement sometime begins At the house of GOD, and they drink deeply of the cup to whom it was not meant.
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VVho looked for Manna from heaven, when they wanted bread in the wildernesse? Many a dew and frost had they seene vpon the ground, but never with such effecte.
Who looked for Manna from heaven, when they wanted bred in the Wilderness? Many a due and frost had they seen upon the ground, but never with such Effect.
Who durst presume to thinke, that Iordan would runne backe, or the red sea divide it selfe, till they saw it fulfilled? Or woulde not haue sworne that the lions woulde haue rent Daniell in pieces,
Who durst presume to think, that Iordan would run back, or the read sea divide it self, till they saw it fulfilled? Or would not have sworn that the Lions would have rend Daniell in Pieces,
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and bruised every bone, and the fire of that oven in Babylon, haue burned those three Salamanders to powder, till they saw it otherwise? But these thinges haue bene done, vvee know, and done on the suddaine;
and Bruised every bone, and the fire of that oven in Babylon, have burned those three Salamanders to powder, till they saw it otherwise? But these things have be done, we know, and done on the sudden;
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These two companions, the might and mercy of God, betweene which, as before I saide, those 4. members of my text divide themselues, are his two wings, vnder the shadowe whereof wee shall bee safe.
These two Sodales, the might and mercy of God, between which, as before I said, those 4. members of my text divide themselves, Are his two wings, under the shadow whereof we shall be safe.
and as his goodnesse is infinite, so it shall draw forwards his infinite power to some extraordinary and vntimely worke, which nature without leasure and tracte of time could not have produced.
and as his Goodness is infinite, so it shall draw forward his infinite power to Some extraordinary and untimely work, which nature without leisure and tract of time could not have produced.
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IN the building of God, after the building of Ionas withered and defaced, I noted, 1. the provision that the Lord made for him, 2. his owne acceptation.
IN the building of God, After the building of Ionas withered and defaced, I noted, 1. the provision that the Lord made for him, 2. his own acceptation.
The former with the brāches thereto belonging, namely the creation and propagation of the gourd, wherein the power of God was manifested, togither with the shadow,
The former with the branches thereto belonging, namely the creation and propagation of the gourd, wherein the power of God was manifested, together with the shadow,
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Many things there were which might provoke the reioycing of Ionas. 1. The fāning of the leaves, which was a great comfort to a man that sate in the sun,
Many things there were which might provoke the rejoicing of Ionas. 1. The famning of the leaves, which was a great Comfort to a man that sat in the sun,
for the sunne is a marveilous instrument, as the sonne of Syrach speaketh, it burneth the mountaines three times more than one that keepeth a fornace, it casteth out fierie vapours,
for the sun is a marvelous Instrument, as the son of Sirach speaks, it burns the Mountains three times more than one that Keepeth a furnace, it Cast out fiery vapours,
& we know that burning heate is in the number of the plagues threatned, Deut. 28. & Revel. 16. The fourth Angell powred out his viall vpon the sunne,
& we know that burning heat is in the number of the plagues threatened, Deuteronomy 28. & Revel. 16. The fourth Angel poured out his vial upon the sun,
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thā that artificial tabernacle which himselfe had erected of such slender stuffe. 3. It is thought that the colour of his arbour being greene and fresh, pleased well his eies. 4. That the sent of the leaves was not vnwelcome to his nostrelles.
than that artificial tabernacle which himself had erected of such slender stuff. 3. It is Thought that the colour of his arbour being green and fresh, pleased well his eyes. 4. That the sent of the leaves was not unwelcome to his nostrelles.
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Paulus de Palatio addeth other reasons of his ioy. 1. He thinketh that Ionas was sicke through griefe of heart ▪ and that it much revived his soule, to see the care which God had over him. 2. He imagineth that Ionas perswaded himselfe even for this miracles sake, that the people of Niniveh would not esteeme him as a false prophet.
Paulus de Palatio adds other Reasons of his joy. 1. He Thinketh that Ionas was sick through grief of heart ▪ and that it much revived his soul, to see the care which God had over him. 2. He imagineth that Ionas persuaded himself even for this Miracles sake, that the people of Nineveh would not esteem him as a false Prophet.
it argueth that he weighed and esteemed the blessings of God as they deserved. Many, though they fall vpon their heades, as the dew of heaven vpon their ground,
it argue that he weighed and esteemed the blessings of God as they deserved. Many, though they fallen upon their Heads, as the due of heaven upon their ground,
but they litle regard the authour of those benefites, who hath sent this ticket or remembrance to every man, vpon the face of the earth, what hast thou, that thou hast not receaved? Let Naball be the person and parable in whome I report (onely chandging the name,) the history of all worldly men, who having the riches of the earth, take them as inheritance or due debt,
but they little regard the author of those benefits, who hath sent this ticket or remembrance to every man, upon the face of the earth, what hast thou, that thou hast not received? Let Nabal be the person and parable in whom I report (only chandging the name,) the history of all worldly men, who having the riches of the earth, take them as inheritance or due debt,
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David oftentimes fretteth at his churlishnesse, he hath requited mee evill for good, who would not bestow a little portion of his substance, to refresh the servants of David, that walked at the feete of their Lord,
David oftentimes fretteth At his churlishness, he hath requited me evil for good, who would not bestow a little portion of his substance, to refresh the Servants of David, that walked At the feet of their Lord,
The best instruction is, as we reioyce in these temporall blessings of God, so to vse them, that they may be our ioy (for to some they are snares and destructions) to receiue them with thanksgiving, embrace them in measure,
The best instruction is, as we rejoice in these temporal blessings of God, so to use them, that they may be our joy (for to Some they Are snares and destructions) to receive them with thanksgiving, embrace them in measure,
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Besides the acknowledging of the author, the pleasure which Ionas tooke in the gourd, was a signe that hee felt the sweetnsse and vse of the benefite, which (if you obserue) is a blessing vpon a blessing:
Beside the acknowledging of the author, the pleasure which Ionas took in the gourd, was a Signen that he felt the sweetnsse and use of the benefit, which (if you observe) is a blessing upon a blessing:
sometimes boyling like a sea, or like the river in Esay, mightie and greate, with abundance of choler, sometimes as strongly over-borne vvith a contrary affection;
sometime boiling like a sea, or like the river in Isaiah, mighty and great, with abundance of choler, sometime as strongly overborne with a contrary affection;
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Peter Martyr vvriting of the affections of man, sorowe, ioy, hope, feare, anger, and the rest, compared them to the vvinds vvherewith a shippe is driven:
Peter Martyr writing of the affections of man, sorrow, joy, hope, Fear, anger, and the rest, compared them to the winds wherewith a ship is driven:
as Proteus was in his shapes, wrought like vvaxe vpon a suddaine, but he is also as intemperate in them, not able to containe himselfe within the listes of any moderation.
as Proteus was in his shapes, wrought like wax upon a sudden, but he is also as intemperate in them, not able to contain himself within the lists of any moderation.
as CHRIST onely vvas, but in similitude of sinnefull and infirme flesh; Apostles they are, and CHRIST chose twelve of them, but Iudas was a divell incarnate,
as CHRIST only was, but in similitude of sinful and infirm Flesh; Apostles they Are, and CHRIST chosen twelve of them, but Iudas was a Devil incarnate,
or if they be Angels by a more honourable style than their nature can beare, Revel. 1 behold, he hath not found stedfastnes in his Angels, Iob. 4. or if they be stars, in the same vision, beholde the stars are not pure in his sight, Iob. 25. From both which places of Iob, is inferred by way of comparison;
or if they be Angels by a more honourable style than their nature can bear, Revel. 1 behold, he hath not found steadfastness in his Angels, Job 4. or if they be Stars, in the same vision, behold the Stars Are not pure in his sighed, Job 25. From both which places of Job, is inferred by Way of comparison;
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He skarsely beareth a tongue in these daies, that frameth not this, or such like obiections against vs. They say, and doe not: Physitian, first heale thy selfe:
He skarsely bears a tongue in these days, that frameth not this, or such like objections against us They say, and do not: physician, First heal thy self:
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you that preach that a man should keepe the law, by breaking the law dishonour you God ? what then? if we be not worse in your opinions than the Scribes,
you that preach that a man should keep the law, by breaking the law dishonour you God? what then? if we be not Worse in your opinions than the Scribes,
and teach you no other doctrine and precepts than they have delivered, you neede not feare vs. If we live well, it is our owne, I meane not onelye oure praise, but our crowne also:
and teach you no other Doctrine and Precepts than they have Delivered, you need not Fear us If we live well, it is our own, I mean not only our praise, but our crown also:
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onely, vse you the benefite of our labour and travaile as God hath apointed it, Ionas (to apply my speech) when he rebelled, he rebelled without measure,
only, use you the benefit of our labour and travail as God hath appointed it, Ionas (to apply my speech) when he rebelled, he rebelled without measure,
We transgresse the commandement of God more than ever Ionas did, and we are more sleepie than hee was, in the hazard of the ship, that is, in the danger of Christes Church:
We transgress the Commandment of God more than ever Ionas did, and we Are more sleepy than he was, in the hazard of the ship, that is, in the danger of Christ's Church:
If any be offended with vs for such infirmity and frailty graffed in our flesh, let them aske the reason of the Potter, quare fecisti sic ? why hast thou done it thus,
If any be offended with us for such infirmity and frailty graffed in our Flesh, let them ask the reason of the Potter, quare fecisti sic? why hast thou done it thus,
because the multitude of the sea shalbe converted vnto thee &c. The Apostle vseth the same kinde of speech to the Corinthians, O yee Corinthians, our mouth is open vnto you, our hart is made lardge, you are not kept streight in vs,
Because the multitude of the sea shall converted unto thee etc. The Apostle uses the same kind of speech to the Corinthians, Oh ye Corinthians, our Mouth is open unto you, our heart is made large, you Are not kept straight in us,
The highest degree of ioy, is that vvhich they call Iubilee, described by Gregory thus, vvhen an vnspeakeable gladnesse is con•eaved in the mind, which neither can bee hidde, nor speech vttered;
The highest degree of joy, is that which they call Jubilee, described by Gregory thus, when an unspeakable gladness is con•eaved in the mind, which neither can be hid, nor speech uttered;
Or when the abundance of the heart is not answered by sufficiency of wordes, but he which reioyceth is neither able to rule his ioye, nor to fulfill it.
Or when the abundance of the heart is not answered by sufficiency of words, but he which rejoices is neither able to Rule his joy, nor to fulfil it.
I thinke the ioy of Ionas was a Iubilee, he is so ravished and overcome with the pleasure of the gourd, that hee knoweth not hovve to containe himselfe.
I think the joy of Ionas was a Jubilee, he is so ravished and overcome with the pleasure of the gourd, that he Knoweth not how to contain himself.
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Alas, a gourd was not worth thus much, if the rule be true, that the measure of our ioy should be according to the newes that is brought, & the cherefulnesse of the minde no more than is the thing which wee reioyce for.
Alas, a gourd was not worth thus much, if the Rule be true, that the measure of our joy should be according to the news that is brought, & the cheerfulness of the mind no more than is the thing which we rejoice for.
There are many that say, who will shew vs any good? they are aūswered by the prophet in one word, Lorde, lift thou vp the light of thy countenance vpon vs :
There Are many that say, who will show us any good? they Are answered by the Prophet in one word, Lord, lift thou up the Light of thy countenance upon us:
open but our eies, that they may beholde thy merices, For thou hast given mee more ioy of heart by the light of thy face, than wordlinges haue felt when their wheate and their wine hath most abounded.
open but our eyes, that they may behold thy merices, For thou hast given me more joy of heart by the Light of thy face, than worldlings have felt when their wheat and their wine hath most abounded.
And therefore blessed is the man whose strength is in thee, whose heart is in thy waies, who going through the vale of this worlde, make welles therin :
And Therefore blessed is the man whose strength is in thee, whose heart is in thy ways, who going through the vale of this world, make wells therein:
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and not for bread, but bestow it vpon akorns and branne that cannot feede? So doth the sonne of God, Mat. 6. Lay vp treasures for your selues in heaven.
and not for bred, but bestow it upon akorns and bran that cannot feed? So does the son of God, Mathew 6. Lay up treasures for your selves in heaven.
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As for the mutable and transitorye either pleasures or profittes of this life, which are ever comming & going, it shalbee good for a man so to loue them ▪ as that he may find in his heart to leaue them, vvhen neede requireth.
As for the mutable and transitory either pleasures or profittes of this life, which Are ever coming & going, it shalbe good for a man so to love them ▪ as that he may find in his heart to leave them, when need requires.
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And as Fabricius told Pyrrhus, who one day tempted him with golde, another day terrified him with an Elephant, which hee had never seene before, yesterday I was not mooved with thy money,
And as Fabricius told Phyrrhus, who one day tempted him with gold, Another day terrified him with an Elephant, which he had never seen before, yesterday I was not moved with thy money,
And therefore, happy are wee if therein we can compose our selues to that indifferent resolution, that David had when hee fled from Absalon his sonne, touching his comming or not comming backe againe to Ierusalem to take his former comforts, behold, here am I, let him do to me as it seemeth good in his eies.
And Therefore, happy Are we if therein we can compose our selves to that indifferent resolution, that David had when he fled from Absalom his son, touching his coming or not coming back again to Ierusalem to take his former comforts, behold, Here am I, let him do to me as it seems good in his eyes.
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The pleasure of Ionas is quite dasht, hee lit•le thought of so speedie an alteration; who seemed to say in his heart not longe before, I shall never bee grieved;
The pleasure of Ionas is quite dashed, he lit•le Thought of so speedy an alteration; who seemed to say in his heart not long before, I shall never be grieved;
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or with his manner of working ▪ for hee doth not onely create al thinges ▪ but hee ordereth and fitteth them in such sorte, that they are readie at all times to worke his will.
or with his manner of working ▪ for he does not only create all things ▪ but he Ordereth and fits them in such sort, that they Are ready At all times to work his will.
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as if they watched their turnes, stand forth to giue their attendance. The instrument that God vseth to afflict Ionas with, is very vile & cōtēptible:
as if they watched their turns, stand forth to give their attendance. The Instrument that God uses to afflict Ionas with, is very vile & contemptible:
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thā a barly corne, & therefore the sorcerers of Egypt failed in producing lyce. But our God is as cunning and artificial in the smallest creature of the world, as in the greatest:
than a Barley corn, & Therefore the sorcerers of Egypt failed in producing lice. But our God is as cunning and artificial in the Smallest creature of the world, as in the greatest:
And bee it spokē to the daūting of all flesh, to pull downe the pride thereof, that the day shal come, when wormes shall cover them, & they shall say to the wormes, you are our brethren & sisters ;
And be it spoken to the daunting of all Flesh, to pull down the pride thereof, that the day shall come, when worms shall cover them, & they shall say to the worms, you Are our brothers & Sisters;
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and wee will fill our selues vvith strong drinke, and to morrow shall bee as this day, and much more abundant. What els is this drunkennesse of yours, in wine & strong drinke,
and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundant. What Else is this Drunkenness of yours, in wine & strong drink,
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Did Elah the king of Israell thinke, vvhen he was feasting in his stewardes house, that his time had beene so shorte? and that a capitaine of his own should haue slaine him? Did the sonnes and daughters of Iob,
Did Elah the King of Israel think, when he was feasting in his Stewards house, that his time had been so short? and that a Captain of his own should have slain him? Did the Sons and daughters of Job,
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& smote the foure corners of the house that it overwhelmed them? Did Babylon, which was called tender and delicate, and the Lady of kingdomes, which assumed to her selfe, I am, and there is none else;
& smote the foure corners of the house that it overwhelmed them? Did Babylon, which was called tender and delicate, and the Lady of kingdoms, which assumed to her self, I am, and there is none Else;
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did shee imagine how neare they were that came with a contrary newes, Advenit finis tuus, Thine ende is come ? Dumah calleth to the prophet in scorne, Esa. 21. watch-man, vvhat is in the nighte? watch-man, vvhat is in the night? The watch-man aunswereth, The morning commeth and also the night ;
did she imagine how near they were that Come with a contrary news, Advenit finis Thy, Thine end is come? Dumah calls to the Prophet in scorn, Isaiah 21. watchman, what is in the night? watchman, what is in the night? The watchman Answers, The morning comes and also the night;
You speake of a night, yee watch-men, and of a day of iudgement ▪ but when commeth that night? or where is the promise of his comming? We tell you againe, The morning commeth, and also the night.
You speak of a night, ye watchmen, and of a day of judgement ▪ but when comes that night? or where is the promise of his coming? We tell you again, The morning comes, and also the night.
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the readinesse of his working, preparation, as of one never vnstored; the minister, a vvorme ; the time, the morning ; the speede, the next daie ; the worke, smiting the gourd ;
the readiness of his working, preparation, as of one never unstored; the minister, a worm; the time, the morning; the speed, the next day; the work, smiting the gourd;
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Take a patterne from Ionas, and see howe the blessings and scourges of God kisse one the other, in this his banishment; and rather the scourdges exceede.
Take a pattern from Ionas, and see how the blessings and scourges of God kiss one the other, in this his banishment; and rather the scourdges exceed.
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The pleasure in the dayes of Noah, their eating, drinking, marrying, and giving in marriage, what was it but a gourde ? and came there not a worme from God that smote it, a flowde that tooke them all away ? The mirth of the Philistines, Iudges the sixteenth,
The pleasure in the days of Noah, their eating, drinking, marrying, and giving in marriage, what was it but a gourde? and Come there not a worm from God that smote it, a flowed that took them all away? The mirth of the philistines, Judges the sixteenth,
when Sampson was their laughing stocke, and must bee called in to make them pastime, was it more than a gourde, vvherewith their hearts were merry for a while,
when Sampson was their laughing stock, and must be called in to make them pastime, was it more than a gourde, wherewith their hearts were merry for a while,
and fell vpon the Princes and all the people that vvere therein? The peaceable daies of the wicked, Iob the one and twentith, their freedome from the rod of God, their dauncing to the tabret and harpe, all is but a gourd: in an instant of time they goe downe to hell ;
and fell upon the Princes and all the people that were therein? The peaceable days of the wicked, Job the one and Twentieth, their freedom from the rod of God, their dancing to the tabret and harp, all is but a gourd: in an instant of time they go down to hell;
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but let him remember the vvorme of iudgemente, that shall smite that gourde. The rich man hath his gourde, Luke 16. purple and fine linnen, and delicious fare every day, and hee reioyceth vnmeasurably in this gourde,
but let him Remember the worm of judgement, that shall smite that gourde. The rich man hath his gourde, Lycia 16. purple and fine linen, and delicious fare every day, and he rejoices unmeasurably in this gourde,
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and blewe cloathes, fastened vvith cordes of silke and purple, in silver ringes and pillers of marble, the beddes of golde and silver vpon a pauemente of porphyre,
and blew clothes, fastened with cords of silk and purple, in silver rings and pillars of Marble, the Beds of gold and silver upon a pavement of porphyre,
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His hundreth and seven and twenty provinces, and his princes and capitaines thereof, his throne in the pallace of Sushan, his feasting according to the power of a king,
His Hundredth and seven and twenty Provinces, and his Princes and Captains thereof, his throne in the palace of Sushan, his feasting according to the power of a King,
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The treasures of Ezechias, his silver, and golde, and spices, and precious ointment, and armory, and all the store of his house, which hee and his fathers had laid vp ;
The treasures of Hezekiah, his silver, and gold, and spices, and precious ointment, and armoury, and all the store of his house, which he and his Father's had laid up;
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and thousands, and millians of branches to giue comfort vnto them? how willingly do they say within themselues, vnder the covert of these gourdes we wil sit and be at rest? But they forget the worme, some messenger from the Lord, either sicknes,
and thousands, and millians of branches to give Comfort unto them? how willingly do they say within themselves, under the covert of these gourds we will fit and be At rest? But they forget the worm, Some Messenger from the Lord, either sickness,
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or bands, or death to smite these gourdes ; Medio de fonte leporum Surgit amari aliquid. From the fullest fountaine of vvorldlye ioies, floweth some bitternesse.
or bans, or death to smite these gourds; Medio de Fonte leporum Surgit Amari Aliquid. From the Fullest fountain of worldly Joys, flows Some bitterness.
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Harken vnto it, yee that are bonde-slaues to the sundrie pleasures of this worlde, you that suffer the good seede of admonition and instruction to bee choaked vvith these thornes, the pleasures of this life, Luke 8. for this is one of the thornes there spoken against;
Harken unto it, ye that Are bondslaves to the sundry pleasures of this world, you that suffer the good seed of admonition and instruction to be choked with these thorns, the pleasures of this life, Lycia 8. for this is one of the thorns there spoken against;
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and bee set vpon the knees of the Delilah of this worlde, and to enioy the reioycing of sinne for a season, or rather as the Apostle in the spirit of prophecie long since•noted you, you that are NONLATINALPHABET, lovers of pleasure more than of God, or if you loue it no more,
and be Set upon the knees of the Delilah of this world, and to enjoy the rejoicing of sin for a season, or rather as the Apostle in the Spirit of prophecy long since•noted you, you that Are, lovers of pleasure more than of God, or if you love it no more,
and at his right hande pleasure for evermore, Psa. 16. and vvho giveth vs drinke out of a vvhole river of pleasures, Psalme 36. contemne these transitory gourdes,
and At his right hand pleasure for evermore, Psa. 16. and who gives us drink out of a Whole river of pleasures, Psalm 36. contemn these transitory gourds,
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Were you able to drinke vp the pleasures of the worlde in as plentifull manner as Cleopatra dranke the riches, (the value of fiftye thousand pounde at a draught,) yet remember that it is but a draught, and quickely downe the throate.
Were you able to drink up the pleasures of the world in as plentiful manner as Cleopatra drank the riches, (the valve of fiftye thousand pound At a draught,) yet Remember that it is but a draught, and quickly down the throat.
or if it were as long as a cranes necke, which Philoxenus the Epicure wished, that the sweetnes of his meats and drinkes might the longer abide with him, the matter were not much.
or if it were as long as a cranes neck, which Philoxenus the Epicure wished, that the sweetness of his Meats and drinks might the longer abide with him, the matter were not much.
But when they are drunke and digested, then what becommeth of them, more than of your meates and drinkes, to bee cast out into the draught, so these to perish with their vse,
But when they Are drunk and digested, then what becomes of them, more than of your Meats and drinks, to be cast out into the draught, so these to perish with their use,
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before the face of God, deserue that commendation which Booz gaue to Ruth, (and with his words wee may blesse it) blessed art thou my daughter, for thou haste shewed me more goodnesse in the latter e•de, than at the beginning.
before the face of God, deserve that commendation which Boaz gave to Ruth, (and with his words we may bless it) blessed art thou my daughter, for thou haste showed me more Goodness in the latter e•de, than At the beginning.
And the leaues of the tree are not only for shadow, as these of the gourd, but to heale the nations with, and it hath both leaues and fruites to satisfie our hunger,
And the leaves of the tree Are not only for shadow, as these of the gourd, but to heal the Nations with, and it hath both leaves and fruits to satisfy our hunger,
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and the sunne beat vpon the head of Ionas, &c. THe temporary ioy which Ionas entertained for the gou•d, is as quite forgotten as if it had never beene;
and the sun beatrice upon the head of Ionas, etc. THe temporary joy which Ionas entertained for the gou•d, is as quite forgotten as if it had never been;
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It followeth in the line of those afflictions which God stretched out vpon the heade of Ionas, that when the sunne did arise, God prepared also a fervent East-winde, &c. For it did not suffice him to haue sent a worme which smote the gourd;
It follows in the line of those afflictions which God stretched out upon the head of Ionas, that when the sun did arise, God prepared also a fervent East wind, etc. For it did not suffice him to have sent a worm which smote the gourd;
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For as his blessings, when he watcheth to do vs good, (as the prophet speaketh) the foote of the one shall ever bee treading vpon the heele of the other;
For as his blessings, when he watches to do us good, (as the Prophet speaks) the foot of the one shall ever be treading upon the heel of the other;
Surely God is wiser in handling our sins, thā any Physitian in dealing with sicknesses: therfore he best knoweth both what medicine is fittest, & how long to be applied.
Surely God is Wiser in handling our Sins, than any physician in dealing with Sicknesses: Therefore he best Knoweth both what medicine is Fittest, & how long to be applied.
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& to cast forth his beames, but to beate. 4. Not any inferiour part, but that which was highest & next to heaven, the head of Ionas. 5. The effectes that follow al these, are, 1. his fainting in his body;
& to cast forth his beams, but to beat. 4. Not any inferior part, but that which was highest & next to heaven, the head of Ionas. 5. The effects that follow all these, Are, 1. his fainting in his body;
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the one of the quarter or coast from whence it blew, an East-wind: the other of the quality which it had, a fervēt East-wind. The cardinall & principal windes,
the one of the quarter or coast from whence it blew, an East wind: the other of the quality which it had, a fervent East wind. The cardinal & principal winds,
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But not to trouble you with these things, the winde that is here spokē of, some take to be Eurus, or Vulturnus, which is the Southeast & by East, & followeth the sun in his winter rising;
But not to trouble you with these things, the wind that is Here spoken of, Some take to be Eurus, or Vulturnus, which is the Southeast & by East, & follows the sun in his winter rising;
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& walking in the same path which the sunne walketh in, must needs be an hoter wind thā if it had crossed or sided the sun any way. 2. Touching the quality or the effect which it wrought, it is called a fervent East-wind ;
& walking in the same path which the sun walks in, must needs be an hotter wind than if it had crossed or sided the sun any Way. 2. Touching the quality or the Effect which it wrought, it is called a fervent East wind;
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Of that ye haue mention Exod. 14. where it is said, that the Lorde made the sea run backe with a strong East• ▪ winde all the night, & made it dry land.
Of that you have mention Exod 14. where it is said, that the Lord made the sea run back with a strong East• ▪ wind all the night, & made it dry land.
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so are the fruites withered Ezek. 19. so is the fountaine dried vp, Ose 13. The vulgar edition doth evermore translate it, vrentē ventum, by the name of a burning winde:
so Are the fruits withered Ezekiel 19. so is the fountain dried up, Ose 13. The Vulgar edition does evermore translate it, urentem ventum, by the name of a burning wind:
Columella writeth that at some time of the yeare, & especially in the dog-daies, mē are so parched with the East winde, that vnles they shade thēselues vnder vines, it burneth them like the reaking of flames of fire.
Columella Writeth that At Some time of the year, & especially in the dogdays, men Are so parched with the East wind, that unless they shade themselves under vines, it burns them like the reaking of flames of fire.
When the sunne and the winde are vp, what do they? the sunne (not vvithout the helpe of the vvinde, vvhich vvas in manner of a sling or other instrumente to cast the beames of the sun more violently vpon them) although created for another end, to governe the daie, and to separate it from the night,
When the sun and the wind Are up, what do they? the sun (not without the help of the wind, which was in manner of a sling or other Instrument to cast the beams of the sun more violently upon them) although created for Another end, to govern the day, and to separate it from the night,
and to giue light in the earth, yet here receiveth a new commaundement, and is sent to beate, (all other inferiour partes omitted) even the head of Ionas :
and to give Light in the earth, yet Here receives a new Commandment, and is sent to beat, (all other inferior parts omitted) even the head of Ionas:
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wherein is the government of the vvhole creature, the seate of the minde, the top of Gods workmanshippe, from vvhence the senses and nerves take their beginning.
wherein is the government of the Whole creature, the seat of the mind, the top of God's workmanship, from whence the Senses and nerves take their beginning.
But we shall the better conceaue the vexation of Ionas, if we ioyne the effectes which these two enimies draue him vnto. 1. It is saide hee fainted ; I marvell not:
But we shall the better conceive the vexation of Ionas, if we join the effects which these two enemies drove him unto. 1. It is said he fainted; I marvel not:
On the other side, it is numbered amongst the blessings of God which Christ shall bring vnto his people, Esay 49. they shall not bee hungrie, neither shall they thirst,
On the other side, it is numbered among the blessings of God which christ shall bring unto his people, Isaiah 49. they shall not be hungry, neither shall they thirst,
or hee desired death to his soule, as a man forlorne and forsaken, having no friend to make his moane vnto, he vttereth his griefe to his private spirit ;
or he desired death to his soul, as a man forlorn and forsaken, having no friend to make his moan unto, he uttereth his grief to his private Spirit;
speaking therevnto, that if it vvere possible, some remedy might be had. 3. Though the eare of ielousie, which heareth all thinges, heard the wishes and desires of his hearte;
speaking thereunto, that if it were possible, Some remedy might be had. 3. Though the ear of jealousy, which hears all things, herd the wishes and Desires of his heart;
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When they die, let them pray to the Lord of life to close vp their eies and to take them to his mercy in peace, let them agree with their adversarie in the vvaie, much more bee at one vvith God, that neither their heartes nor tongues murmure at his iudgementes.
When they die, let them pray to the Lord of life to close up their eyes and to take them to his mercy in peace, let them agree with their adversary in the Way, much more be At one with God, that neither their hearts nor tongues murmur At his Judgments.
and sinewes in their forehead, striue against the Lorde their maker, and goe to lavve vvith one mightier than themselues, not caring to make an ende in time, of the controversies betweene them, their death is a death indeede,
and sinews in their forehead, strive against the Lord their maker, and go to law with one Mightier than themselves, not caring to make an end in time, of the controversies between them, their death is a death indeed,
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why then cal ye me Nahomi, seeing the Lord hath humbled mee, and the Almightie hath brought mee to adversitie? So Ionas might have aunswered to those that had asked, is not this Ionas? call me not Ionas, a doue,
why then call you me Nahomi, seeing the Lord hath humbled me, and the Almighty hath brought me to adversity? So Ionas might have answered to those that had asked, is not this Ionas? call me not Ionas, a dove,
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Thus haue the childrē of God evermore begunne their consultations in their daies of tempation, and as it were beckoned to themselues for silence, Dominus est, it is the Lorde, take heede of repining at his iudgementes;
Thus have the children of God evermore begun their Consultations in their days of temptation, and as it were beckoned to themselves for silence, Dominus est, it is the Lord, take heed of repining At his Judgments;
Patience was the shielde vvherewith that notable atchiever of the victories of God repelled all those venemous dartes which either in the death of his children, or in the losse of his substance,
Patience was the shield wherewith that notable atchiever of the victories of God repelled all those venomous darts which either in the death of his children, or in the loss of his substance,
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or in the runnings & sores of his bodie, or in the cursed perswasions of his wife, miserable comfortes of his friends, malicious & importunate accusations of Satan, were throwen against him.
or in the runnings & sores of his body, or in the cursed persuasions of his wife, miserable comforts of his Friends, malicious & importunate accusations of Satan, were thrown against him.
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when for every calamity that was cast vpon him, there came nothing from his mouth, but thankes bee vnto God? Sathan expected that he should haue accursed God;
when for every calamity that was cast upon him, there Come nothing from his Mouth, but thanks be unto God? Sathan expected that he should have accursed God;
I conclude therefore with Tertullian, totum licet seculum pereat, dum patientiam lucrifaciam, I care not though all the world perish vnto me, so I maie gaine patience.
I conclude Therefore with Tertullian, totum licet seculum pereat, dum patientiam lucrifaciam, I care not though all the world perish unto me, so I may gain patience.
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What else shall I say heereof, but as Ioseph said to Pharaoh touching his two dreames, the one of the kine, the other of the eares of corne, both Pharaohs dreames are one;
What Else shall I say hereof, but as Ioseph said to Pharaoh touching his two dreams, the one of the kine, the other of the ears of corn, both Pharaohs dreams Are one;
and God hasteth to perfourme it? So, both Gods reprehensions are one, and therefore is the reprehension doubled vnto Ionas the second time, that Ionas mighte beware to offende in the like transgression.
and God hastes to perform it? So, both God's reprehensions Are one, and Therefore is the reprehension doubled unto Ionas the second time, that Ionas might beware to offend in the like Transgression.
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It is marvaile, that God laid not hands vpon Ionas, nor at leastwise corrected him with some sharper castigation, whō he had taken and warned before for the same offence.
It is marvel, that God laid not hands upon Ionas, nor At leastwise corrected him with Some sharper castigation, whom he had taken and warned before for the same offence.
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as I finde it mētioned in his life. His rule or observation is this. Where there resoūdeth on both sides, betweene the reprover, & him that is reproved, modesty,
as I find it mentioned in his life. His Rule or observation is this. Where there resoundeth on both sides, between the reprover, & him that is reproved, modesty,
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but where there is hardnes & bitternes frō thē both, iurgiū est, non correctio, nec disciplina, sedrixa, it is not correction & instruction, but chiding & brawling:
but where there is hardness & bitterness from them both, iurgiū est, non Correction, nec Discipline, sedrixa, it is not correction & instruction, but chiding & brawling:
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yet God the Creatour of all thinges, with his sinnefull creature, or more properly, as David tearmed himselfe before Saul, vvith a dead flie, demeaneth himselfe vvith favourable speeches.
yet God the Creator of all things, with his sinful creature, or more properly, as David termed himself before Saul, with a dead fly, demeaneth himself with favourable Speeches.
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and accuseth Ionas in many over-sightes. 1. Art thou angrie, Ionas? thou shouldest rather humble thy selfe, acknovvledge thine ignoraunce and weakenesse, presume the iudgementes of thy iudge to be righteous;
and Accuseth Ionas in many oversights. 1. Art thou angry, Ionas? thou Shouldst rather humble thy self, acknowledge thine ignorance and weakness, presume the Judgments of thy judge to be righteous;
thou shouldest rather blesse, and pray, and giue thankes, (for this is the manner of Prophetes) and art thou angry? vvhat is anger, but a desire of revendge for contempt or wronge done? and whome desirest thou to be revendged of? the worme? or the sunne? or God that hath sent them? 2. Art thou not onely angry,
thou Shouldst rather bless, and pray, and give thanks, (for this is the manner of prophets) and art thou angry? what is anger, but a desire of revenge for contempt or wrong done? and whom Desirest thou to be revenged of? the worm? or the sun? or God that hath sent them? 2. Art thou not only angry,
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3. And art thou angry for a gourde? so small a matter? farre bee such corruption from the servant of Christ, that his patience prepared for greater thinges, shoulde fall awaie in trifles.
3. And art thou angry for a gourde? so small a matter? Far be such corruption from the servant of christ, that his patience prepared for greater things, should fallen away in trifles.
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what if thou hadst lost a vineyarde full of trees, as Naboth did, of farre greater value than a gourd? or thy life, more deare than a vineyard? what if thine one and onelye sheepe,
what if thou Hadst lost a vineyard full of trees, as Naboth did, of Far greater valve than a gourd? or thy life, more deer than a vineyard? what if thine one and only sheep,
Was Balaam fit to speake vnto an Angell of the Lord, being so blinded and overcast with the clovvds of wrath, that he saw not so much as the dumbe asse vnder him? is Ionas fit to speake vnto the Lord, himselfe? rather as Plato said to his servant, I would haue killed thee but that I am angry ;
Was balaam fit to speak unto an Angel of the Lord, being so blinded and overcast with the Clouds of wrath, that he saw not so much as the dumb Ass under him? is Ionas fit to speak unto the Lord, himself? rather as Plato said to his servant, I would have killed thee but that I am angry;
Nothing vndertaken vvith impatience, can bee done vvithout violence: and whatsoever is violently done, either miscarrieth, or falleth, or flieth headlong away.
Nothing undertaken with impatience, can be done without violence: and whatsoever is violently done, either miscarrieth, or falls, or flies headlong away.
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Hitherto I haue deferred to handle a question which this whole contention betweene God and Ionas leadeth mee vnto, whither it be lawfull to be angry ? For aunswere whereof, wee must knowe, that anger is in the number of those affections vvhich God hath engraffed in nature,
Hitherto I have deferred to handle a question which this Whole contention between God and Ionas leads me unto, whither it be lawful to be angry? For answer whereof, we must know, that anger is in the number of those affections which God hath engrafted in nature,
The Stoicke Philosophers holde a vacuity of affections, and condemne them all as vicious: why? Because they driue vs to disorder, and exceede their compasse. I graunte it.
The Stoic Philosophers hold a vacuity of affections, and condemn them all as vicious: why? Because they driven us to disorder, and exceed their compass. I grant it.
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For anger and a sweete conceite of revendge may so long bee kept in the vessels of our hearts, til it waxe eager and sower, and bee turned into malice.
For anger and a sweet conceit of revenge may so long be kept in the vessels of our hearts, till it wax eager and sour, and be turned into malice.
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Chrysostome concludeth vpon the wordes of our Saviour Math. 5. VVhosoever is angry with his brother without a cause &c. Qui cum causâ non irascitur, peccat.
Chrysostom Concludeth upon the words of our Saviour Math. 5. Whosoever is angry with his brother without a cause etc. Qui cum causâ non irascitur, peccat.
for vnreasonable and supine patience, soweth vice, nourisheth negligence, and inviteth not onely the bad and ill disposed, but the good to naughtinesse.
for unreasonable and supine patience, Soweth vice, Nourishes negligence, and Inviteth not only the bad and ill disposed, but the good to naughtiness.
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For as anger in the former place conceaved, is not anger but iudgemente, and a simple or advised motion of the will, in the vpper part of the soule arising by the prescripte and rule of reason, not a suddaine and troublesome passion of the sensitiue and lower part:
For as anger in the former place conceived, is not anger but judgement, and a simple or advised motion of the will, in the upper part of the soul arising by the prescript and Rule of reason, not a sudden and troublesome passion of the sensitive and lower part:
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so, apprehended in the later place for private and personall grudges, whither vniustly, or vpon deserte, it never findeth toleration in the sight of God.
so, apprehended in the later place for private and personal grudges, whither unjustly, or upon desert, it never finds toleration in the sighed of God.
Vter { que } punietur, & in iusté irascens, quia in iusté, & iustà, quia iniuriarum memor, Both shalbe punished, the one for being angry without cause, because without;
Uter { que } punietur, & in iusté irascens, quia in iusté, & iustà, quia iniuriarum memor, Both shall punished, the one for being angry without cause, Because without;
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The one agreeing with the commaundement of GOD and lawfull, the other flatly against wis will, The former, zealous, officious, grounded vpon cause, having both radicem bonam & finem bonum, as Bucer requireth, a good roote and a good end, such as the anger of Moses was, Exodus the two and thirteeth,
The one agreeing with the Commandment of GOD and lawful, the other flatly against wis will, The former, zealous, officious, grounded upon cause, having both Radicem Good & finem bonum, as Bucer requires, a good root and a good end, such as the anger of Moses was, Exodus the two and thirteeth,
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The other vicious, affectionate, private, lightly accepted, forgetting iniuries done to God, and proposing to please it selfe as Lamech did, Truely Lamech shall be avendged seventy times seven-folde ;
The other vicious, affectionate, private, lightly accepted, forgetting injuries done to God, and proposing to please it self as Lamech did, Truly Lamech shall be avendged seventy times sevenfold;
By this shorte discourse, you perceiue vvhat kinde of anger is not onely allowable, but necessarie and requisite, in those that are zealously zealous for the LORD of hostes,
By this short discourse, you perceive what kind of anger is not only allowable, but necessary and requisite, in those that Are zealously zealous for the LORD of hosts,
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I conclude therefore with Saint Basile, if you vvill bee angry vvithout sinning, and shew forth the righte vse of this naturall and lavvefull affection, knovve that one is allured to sinne, another allureth him.
I conclude Therefore with Saint Basil, if you will be angry without sinning, and show forth the right use of this natural and lawful affection, know that one is allured to sin, Another Allureth him.
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but a faulte openlye tendinge to the prophanation of Gods fearefull name, pollution of his service and sacramentes, a publicke, scandalous, enormous, incorrigible,
but a fault openly tending to the profanation of God's fearful name, pollution of his service and Sacraments, a public, scandalous, enormous, incorrigible,
and vnsufferable fault, whereby his Christ is dishonoured, his good Spirit of grace despighted, and the whole congregation or family that is named in heaven and earth, wounded, blasphemed.
and unsufferable fault, whereby his christ is dishonoured, his good Spirit of grace despited, and the Whole congregation or family that is nam in heaven and earth, wounded, blasphemed.
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or their bellies with garlicke and onions, and flesh-pots, as in the daies of darknes, breaking forth into tearmes of highest vndutifulnes, what profit haue wee by him ? Be angry vvith those that are angry with the prophets for prophecying right things vnto them, and freeing their soules.
or their bellies with garlic and onions, and fleshpots, as in the days of darkness, breaking forth into terms of highest undutifulness, what profit have we by him? Be angry with those that Are angry with the Prophets for prophesying right things unto them, and freeing their Souls.
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and be angry with the citty, if it repent not at the preaching of her prophets, rather when they have pronounced the threatnings and iudgments of the most High, take them to be but fables,
and be angry with the City, if it Repent not At the preaching of her Prophets, rather when they have pronounced the threatenings and Judgments of the most High, take them to be but fables,
And finally, to knit vp all in one with the wordes of Ludolphus vpon the fourth Psalme, irascimini vitijs, diabolo, vanit atibur, mendacijs, vobis ipsis &c. Be ye angry with sinnes, the devill, vanities, lies, your selves:
And finally, to knit up all in one with the words of Ludolphus upon the fourth Psalm, You are angry vitijs, diabolo, Vanit atibur, mendacijs, vobis Ipse etc. Be you angry with Sins, the Devil, vanities, lies, your selves:
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WE are at length come to the last parte of the Chapter, which was the scope whereunto all the sayings & doinges of God were referred, cōprehended in these 2. last verses,
WE Are At length come to the last part of the Chapter, which was the scope whereunto all the sayings & doings of God were referred, comprehended in these 2. last Verses,
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& when he had him in snares, thē inferreth vpon him, which no mā could deny, that were not too prefract and obstinate, thou hast had pitty on the gourd &c. & shall not I spare Niniveh? thou on a light, tēporary plant which was not thine, wherin there was neither value,
& when he had him in snares, them infers upon him, which no man could deny, that were not too prefract and obstinate, thou hast had pity on the gourd etc. & shall not I spare Nineveh? thou on a Light, temporary plant which was not thine, wherein there was neither valve,
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nor cōtinuance, nor any propriety belōging vnto thee, & shal not I much more spare Niniveth? &c. The argumēt standeth in cōparison frō the lesse to the greater,
nor Continuance, nor any propriety belonging unto thee, & shall not I much more spare Nineveh? etc. The argument Stands in comparison from the less to the greater,
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& both the mēbers thereof cōpared, are so strengthned & set forth, that he must needes shew himselfe forsaken of cōmon sense, that doth not assent vnto it.
& both the members thereof compared, Are so strengthened & Set forth, that he must needs show himself forsaken of Common sense, that does not assent unto it.
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but with the most expert schoole-man that ever spake with tongue, with the God of heaven, who bindeth with arguments as with chaines of iron, & leaveth no evasiō.
but with the most expert schoolman that ever spoke with tongue, with the God of heaven, who binds with Arguments as with chains of iron, & Leaveth no evasion.
For vnlesse Ionas would except against the reasōing of God, as those whōe Tully scoffeth at, who whē they were brought to an incōvenience in disputatiō, had no other refuge but to craue that those inexplicable argumēts might be left out;
For unless Ionas would except against the reasoning of God, as those whom Tully scoffeth At, who when they were brought to an inconvenience in disputation, had no other refuge but to crave that those inexplicable Arguments might be left out;
what should he do to rid himselfe of this strong opposition? Before, you haue heard, 1. of the affliction of Ionas, the sun, & the East-winde following the sunne the same tract, pace by pace, confederate with him, working his woe, a fervent East-winde, beating, vpon his backe & sides? no,
what should he do to rid himself of this strong opposition? Before, you have herd, 1. of the affliction of Ionas, the sun, & the East wind following the sun the same tract, pace by pace, confederate with him, working his woe, a fervent East wind, beating, upon his back & sides? no,
his fainting & wishing in his soule to die, & professing in open tearmes that it was better for him so to than to liue : 2. of the reproofe of God in controlling that impatience: 3. of his obfirmed & hereticall maintaining of it, which was his greater offence;
his fainting & wishing in his soul to die, & professing in open terms that it was better for him so to than to live: 2. of the reproof of God in controlling that impatience: 3. of his obfirmed & heretical maintaining of it, which was his greater offence;
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Thē said the Lord, by way of conclusion, inferred vpō the aūswer & grant of Ionas, vouchsafing to reply vpon him, whose aūswere before was more worthy of stripes than speach;
Them said the Lord, by Way of conclusion, inferred upon the answer & grant of Ionas, vouchsafing to reply upon him, whose answer before was more worthy of stripes than speech;
God is a debter to no man, yet of his grace and benignity he doth often admonish vs. Then the Lord said. The dignity of the person addeth great authority to the speach:
God is a debtor to no man, yet of his grace and benignity he does often admonish us Then the Lord said. The dignity of the person adds great Authority to the speech:
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and afterwardes was confirmed vnto vs by them that heard him, God bearing witnesse thereunto by signes &c. Againe, see that you despise not him that speaketh,
and afterwards was confirmed unto us by them that herd him, God bearing witness thereunto by Signs etc. Again, see that you despise not him that speaks,
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for if they escaped not vvhich refused him that spake on earth, shall vvee escape if vvee turne avvaie from him that speaketh from heaven? Therefore doe the prophetes, Haback aub Zacharie, becken with the hand as it were to the whole earth,
for if they escaped not which refused him that spoke on earth, shall we escape if we turn away from him that speaks from heaven? Therefore do the Prophets, Habakkuk Aub Zacharias, beckon with the hand as it were to the Whole earth,
Thou hast had pitty, tu parcis, thou favourest, or desirest that it maie bee preserved, tu doles, thou art grieved, all vvhich constructions are included in the demaund that went before, Dost thou well to be angry ? For whereas other affections are simple, anger is compounded and mixed of divers;
Thou hast had pity, tu parcis, thou favourest, or Desirest that it may be preserved, tu doles, thou art grieved, all which constructions Are included in the demand that went before, Dost thou well to be angry? For whereas other affections Are simple, anger is compounded and mixed of diverse;
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Geometricians professe, that their art stādeth not vpon perswasion, but vpon coaction & inforcement, their principles & theoremes are so firmely groūded.
Geometricians profess, that their art Stands not upon persuasion, but upon coaction & enforcement, their principles & Theorems Are so firmly grounded.
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But let all artes giue place, al actions bow, all Logicke submit it selfe vnto him who is admirable in coūsaile, excellēt in his works, incomparable for his wisdōe.
But let all arts give place, all actions bow, all Logic submit it self unto him who is admirable in counsel, excellent in his works, incomparable for his wisdone.
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The māner of speach which God vseth, being not plaine & affirmatiue, I wil spare Niniveh as thou pitiest the gourd, but by interrogation & negation shall not I spare Niniveh ? sheweth what indignity is offered vnto him,
The manner of speech which God uses, being not plain & affirmative, I will spare Nineveh as thou pitiest the gourd, but by interrogation & negation shall not I spare Nineveh? shows what indignity is offered unto him,
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To set some order in my speach, the comparison here formed, consisteth of 2. parts the antecedent or that which goeth before, the lesser, inferiour & weaker part in the 10. verse;
To Set Some order in my speech, the comparison Here formed, Consisteth of 2. parts the antecedent or that which Goes before, the lesser, inferior & Weaker part in the 10. verse;
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& shal not I pittie? The things weighted one against the other, are for their substāce a gourd, & Niniveh. For their accidents, 1. of the gourd, Ionas had not labored for it, Ionas had not brought it vp, it was neither of his making nor of his cherishing, Ionas had not right in it, it was not his worke;
& shall not I pity? The things weighted one against the other, Are for their substance a gourd, & Nineveh. For their accidents, 1. of the gourd, Ionas had not laboured for it, Ionas had not brought it up, it was neither of his making nor of his cherishing, Ionas had not right in it, it was not his work;
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so for their innocencie, because they kn•vv not their right hand from their lefte, and not only men, but cattle, and not in a sparing quantitie, but much catle :
so for their innocence, Because they kn•vv not their right hand from their left, and not only men, but cattle, and not in a sparing quantity, but much Cattle:
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Thou & I, as differēt as heavē & earth, light & darknes, thou a mā, I a God, thou flesh, I spirit, thou dust & ashes, I the Lord of hosts, thou a creature, I thy maker, thou the clay, I the potter, thou sitting at my foot-stoole, I inhabiting eternite, thou creeping as a worme vpō the circle of the earth, I spanning heavē & earth in my fist, weighing the moūtaines & hils in a ballance,
Thou & I, as different as heaven & earth, Light & darkness, thou a man, I a God, thou Flesh, I Spirit, thou dust & Ashes, I the Lord of hosts, thou a creature, I thy maker, thou the clay, I the potter, thou sitting At my footstool, I inhabiting eternite, thou creeping as a worm upon the circle of the earth, I spanning heaven & earth in my fist, weighing the Mountains & hills in a balance,
finally & especially, thou an vnmerciful man, cruel, hard-hearted, without natural affection, whose kindnes to mine is not so much as a gravell stone to the whole sea-sand,
finally & especially, thou an unmerciful man, cruel, hardhearted, without natural affection, whose kindness to mine is not so much as a gravel stone to the Whole sea-sand,
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yet thou takest pitty, & shal not I much more be moved, whome thou hast both preached & knowne to be a mercifull, gracious, long-suffering God ? The inequality of the persons is very emphaticall & forcible:
yet thou Takest pity, & shall not I much more be moved, whom thou hast both preached & known to be a merciful, gracious, long-suffering God? The inequality of the Persons is very emphatical & forcible:
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thou sparest & shall not I spare, who haue more wisedome in my purposes, more libertie in my actions, more goodnes in my nature than al the sōnes of Adā? so doth our Saviour reason Mat. 7. from this disparity of persons, if you which are evill can giue to your children good giftes,
thou sparest & shall not I spare, who have more Wisdom in my Purposes, more liberty in my actions, more Goodness in my nature than all the Sons of Adā? so does our Saviour reason Mathew 7. from this disparity of Persons, if you which Are evil can give to your children good Gifts,
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Could Pallas burne the navy of the Grecians, but I that am the Queene of the GODS, the sister and wife of Iupiter, shall I be able to do nothing against mine enemies? So likewise it holdeth strongly on the other side, from the greater to the lesse;
Could Pallas burn the navy of the Greeks, but I that am the Queen of the GOD'S, the sister and wife of Iupiter, shall I be able to do nothing against mine enemies? So likewise it holds strongly on the other side, from the greater to the less;
as Luke 11. If I through Belzebub cast out devilles, by whome doe your childrē cast thē out ? they are far inferiour to me in righteousnes & innocēcy.
as Lycia 11. If I through Belzebub cast out Devils, by whom do your children cast them out? they Are Far inferior to me in righteousness & innocency.
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as Diogenes sometimes was to the Gramatians, whom he much laughed at, for taking diligent paines in searching after the faults of Vlysses, & not seeing their owne.
as Diogenes sometime was to the Gramatians, whom he much laughed At, for taking diligent pains in searching After the Faults of Ulysses, & not seeing their own.
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Never was it more liuely expressed thā when David made his choice of a third plague, which came immediately from the hands of God, man not working therein:
Never was it more lively expressed than when David made his choice of a third plague, which Come immediately from the hands of God, man not working therein:
their throat is an open sepulchre, they haue vsed their tongues to deceit, the poison of Aspes is vnder their lippes, their mouth is full of cursing & bitternes, their feete are swift to shed bloud, calamity & destructiō are in their waies,
their throat is an open Sepulchre, they have used their tongues to deceit, the poison of Asps is under their lips, their Mouth is full of cursing & bitterness, their feet Are swift to shed blood, calamity & destruction Are in their ways,
and that not only nature hath beene dissolved and vnknit in private families, by treacheries, poisonings, slaughtering, and such like Scythian kindnesse;
and that not only nature hath been dissolved and unknit in private families, by Treacheries, poisonings, slaughtering, and such like Scythian kindness;
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but policie, and communitie of life cut a sunder, torne, and dismembred by sacking of townes and citties, depopulations and wastes of whole countries, through the vntractable and vnpeaceable nature that man is fallen into.
but policy, and community of life Cut a sunder, torn, and dismembered by sacking of Towns and cities, depopulations and wastes of Whole countries, through the untractable and unpeaceable nature that man is fallen into.
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But on the other side the mercy of GOD is so infinite, that no affection in nature, no dimention or proportion in the whole creature hath beene fitte to expresse it.
But on the other side the mercy of GOD is so infinite, that no affection in nature, no dimension or proportion in the Whole creature hath been fit to express it.
The height of heaven aboue the earth, the distance of the East from the West, the loue of fathers tovvardes their sonnes, of mothers towardes the latest fruite of their vvombes, of nurses tovvardes their sucking babes, Eagles tovvardes their younge ones, hennes towardes their chickens, haue beene shadovves and kennings in some sort, but not sufficient measures to skanne it by.
The height of heaven above the earth, the distance of the East from the West, the love of Father's towards their Sons, of mother's towards the latest fruit of their wombs, of Nurse's towards their sucking babes, Eagles towards their young ones, hens towards their chickens, have been shadows and kennings in Some sort, but not sufficient measures to skanne it by.
It is well observed by Cassiodore vpon the 51. Psalme, that the beginning thereof, Have mercy vpon me O Lord, is the onely voice, quae nunquam discutitur, sed tranquille semper auditur, which is never examined, suspended, delaied, deliberated vpon,
It is well observed by Cassiodorus upon the 51. Psalm, that the beginning thereof, Have mercy upon me Oh Lord, is the only voice, Quae Never discutitur, sed tranquil semper auditur, which is never examined, suspended, delayed, deliberated upon,
but to note that the whole frame of the world, and every content thereof in particular, touching both creation and government, oweth not onely their being,
but to note that the Whole frame of the world, and every content thereof in particular, touching both creation and government, owes not only their being,
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for there is a difference in trees, as Deut. 20. there is a law made that in besieging a citty, they shall not destroy the trees thereof by smiting an axe into them :
for there is a difference in trees, as Deuteronomy 20. there is a law made that in besieging a City, they shall not destroy the trees thereof by smiting an axe into them:
Onelye those trees vvhich thou knowest are not for meate, those thou shalt destroy, and make fortes against the citty Nowe of this tree there vvas none other vse, either for meate,
Only those trees which thou Knowest Are not for meat, those thou shalt destroy, and make forts against the City Now of this tree there was none other use, either for meat,
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From this difference of things, our Saviour argueth Luke 14. when hee healed the man sicke of the dropsy, vpon the sabboth day, vvhich of you shall have an asse or an oxe fallen into a pit,
From this difference of things, our Saviour argue Lycia 14. when he healed the man sick of the dropsy, upon the Sabbath day, which of you shall have an Ass or an ox fallen into a pit,
and will not straight way pull him our on the sabboth day ? For if they tendered the welfare of their beastes, much more might he regard the life of man, which was far more precious.
and will not straight Way pull him our on the Sabbath day? For if they tendered the welfare of their beasts, much more might he regard the life of man, which was Far more precious.
5. Touching the accidents of this gourd, if Ionas had planted & nursed it vp, which he did not, he should have regarded it none otherwise than as a gourd;
5. Touching the accidents of this gourd, if Ionas had planted & nursed it up, which he did not, he should have regarded it none otherwise than as a gourd;
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Nabuchadonozor, Dan. 4. boasteth of his greate pallace, not which his fathers and progenitours had left vnto him, but himselfe had built for the honour of his kingdome.
Nebuchadnezzar, Dan. 4. boasts of his great palace, not which his Father's and progenitors had left unto him, but himself had built for the honour of his Kingdom.
6. If the continuance and diuturnity of time had bred any liking in Ionas towards the gourd, (because we cōmonly loue those things wherwith we are acquainted) his passion might the better haue bene tolerated.
6. If the Continuance and diuturnity of time had bred any liking in Ionas towards the gourd, (Because we commonly love those things wherewith we Are acquainted) his passion might the better have be tolerated.
It commendeth truth, Id verius quod prius, The first is truest. It commendeth custome, thou shalt not remoue the aunc•ent boundes which thy fathers haue set.
It commends truth, Id Various quod prius, The First is Truest. It commends custom, thou shalt not remove the aunc•ent bounds which thy Father's have Set.
It commendeth friendshippe, thine owne friend, and thy fathers friend forsake thou not: forsake not an olde friend, for a new will not bee like vnto him.
It commends friendship, thine own friend, and thy Father's friend forsake thou not: forsake not an old friend, for a new will not be like unto him.
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wee had yet stucke at Halicarnassus? Lastly, it commendeth our dwellinge places & possessions. Barzillai telleth David vvho vvoulde faigne haue drawne him alonge vvith him;
we had yet stuck At Halicarnassus? Lastly, it commends our Dwelling places & possessions. Barzillai Telleth David who would feign have drawn him along with him;
for so is the nature of a citty described, we haue a strong citty salvation shall God set for our walles and bulwarks, Esay 26. and the people wherof are inclosed within orders and lawes, as the buildinges within fences? Niniveh, no small citty in Assiria,
for so is the nature of a City described, we have a strong City salvation shall God Set for our walls and bulwarks, Isaiah 26. and the people whereof Are enclosed within order and laws, as the buildings within fences? Nineveh, no small City in Assyria,
but a lardge and spacious citty, in circuite of ground, but for the number of inhabitants most populous and abundant? Now the greater the place is, the more matter is ministred for pitty to worke vpon.
but a large and spacious City, in circuit of ground, but for the number of inhabitants most populous and abundant? Now the greater the place is, the more matter is ministered for pity to work upon.
and when many of the rest that were left aliue had withdrawne themselues within the citty of Corinth, his friends advising him to lay siedge vnto it, he answered, that it was not fit for him so to do,
and when many of the rest that were left alive had withdrawn themselves within the City of Corinth, his Friends advising him to lay siege unto it, he answered, that it was not fit for him so to do,
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That Sodome wherof I •pake, consider but the raine that fell vpon it, brimstone and fire from the Lord in heaven, it selfe overthrowne with her sisters, and all the plaine,
That Sodom whereof I •pake, Consider but the rain that fell upon it, brimstone and fire from the Lord in heaven, it self overthrown with her Sisters, and all the plain,
and whatsoever came vp afterwards from that ground, vnholsome and vnprofitable fruite, pestelent vines, & bitter clusters, the whole lande mingled with cloudes of pitch and heapes of ashes, the people suffering the vengeance of eternall fire, and notwithstanding all this, it selfe made a by-word to all ages that came after it,
and whatsoever Come up afterwards from that ground, unwholesome and unprofitable fruit, pestelent vines, & bitter clusters, the Whole land mingled with Clouds of pitch and heaps of Ashes, the people suffering the vengeance of Eternal fire, and notwithstanding all this, it self made a Byword to all ages that Come After it,
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and pitty her ruine and desolation though she be Sodome, because she was a citty. Though Iericho were Iericho, a citty of the vncircumcised, idolatrous in the worshippe of God,
and pity her ruin and desolation though she be Sodom, Because she was a City. Though Jericho were Jericho, a City of the uncircumcised, idolatrous in the worship of God,
and hostile towards his people, can it sincke into your eares without pittying and bemoaning the gate therof, to heare that her walles fell flat, and all that was therein, was vtterly destroyed, both man and woman, young and olde, oxe and sheepe,
and hostile towards his people, can it sink into your ears without pitying and bemoaning the gate thereof, to hear that her walls fell flat, and all that was therein, was utterly destroyed, both man and woman, young and old, ox and sheep,
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and asse, with the edge of the sworde, and the citty burnt with fire, & all that was in the citty, except some silver and gold that was reserved? Though Iericho be suncke so low that it shall never rise againe, to stand long (for it is sealed with a curse to his person that should adventure to reedifie Iericho,
and Ass, with the edge of the sword, and the City burned with fire, & all that was in the City, except Some silver and gold that was reserved? Though Jericho be sunk so low that it shall never rise again, to stand long (for it is sealed with a curse to his person that should adventure to re-edify Jericho,
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But that Ierusalem wherof I also spake, Ierusalem, the sanctified citty, and the cittye of the everlasting God, Ierusalem, builte in vnitye, Ierusalem, the Queene and Empresse of the provinces,
But that Ierusalem whereof I also spoke, Ierusalem, the sanctified City, and the City of the everlasting God, Ierusalem, built in unity, Ierusalem, the Queen and Empress of the Provinces,
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neither in their houses, walles, bulwarkes, turrets, no nor in the altars, sanctuary, temple of Ierusalem, the old and young, matrones, virgins, mothers, infants, princes, priests, prophets, Nazarites ▪ all slaine, famished, fettered, skattered abroade, vtterlye consumed;
neither in their houses, walls, bulwarks, turrets, no nor in the Altars, sanctuary, temple of Ierusalem, the old and young, matrons, Virgins, mother's, Infants, Princes, Priests, Prophets, nazarites ▪ all slain, famished, fettered, scattered abroad, utterly consumed;
If it come into the minde of any man, either by reading or hearing, vvithout commiseration, I say that his heart is more barbarous and rude than the very fragments and rubbell wherein Ierusalem is lodged.
If it come into the mind of any man, either by reading or hearing, without commiseration, I say that his heart is more barbarous and rude than the very fragments and rubbell wherein Ierusalem is lodged.
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Who can expresse those havockes, by speech, or finde teares enough to equall their miseries? For this cause I vveepe, faith the Prophet, mine eye, even mine eye casteth out water, which it draweth vp from the fountaine of my over-flowing heart;
Who can express those havocs, by speech, or find tears enough to equal their misery's? For this cause I weep, faith the Prophet, mine eye, even mine eye Cast out water, which it draws up from the fountain of my overflowing heart;
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neither to suffer the apple of her eie to cease, to arise & cry in the night, in the beginning of the watches, to power out her heart like water before the Lord.
neither to suffer the apple of her eye to cease, to arise & cry in the night, in the beginning of the watches, to power out her heart like water before the Lord.
Aeneas Silvius in his oration (of the spoile of Cōstātinople) against the Turke, with great compassion relateth the murdering of their children before the faces of their parents, the noble mē slaughtered like beasts, the Priests torne in pieces, the religious flead;
Aeneas Silvius in his oration (of the spoil of Cōstātinople) against the Turk, with great compassion relateth the murdering of their children before the faces of their Parents, the noble men slaughtered like beasts, the Priests torn in Pieces, the religious flayed;
O famous & renowmed Greece, behold now thy end, now thou art dead, alas, how many mighty & wealthy citties haue heretofore bin extinguished? what is become of Thebes? of Athens? of Micene? of Larissa? of Lacedemon? of Corinth? of other memorable townes? whose wals if thou seekest for thou canst not find so much as their ruines:
O famous & renowned Greece, behold now thy end, now thou art dead, alas, how many mighty & wealthy cities have heretofore been extinguished? what is become of Thebes? of Athens? of Micene? of Larissa? of Lacedaemon? of Corinth? of other memorable Towns? whose walls if thou Seekest for thou Canst not find so much as their ruins:
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Such & so lamentabl hath ever been the devastation of citties to mē of any affection, & such it seemed to God in this place, shall not I spare Niniveh that great city ? Ionas could haue found in his hearte to haue seene it in the dust,
Such & so lamentabl hath ever been the devastation of cities to men of any affection, & such it seemed to God in this place, shall not I spare Nineveh that great City? Ionas could have found in his heart to have seen it in the dust,
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So was the house of Niniveh sowen, for her inhabitants were multiplied as the grashoppers, her marchāts as the stars of heaven, her princes and captaines as the locustes, Nah. 3. Shall not I spare Niniveh, wherein there is such a multitude? Or if thou art not mooved with a multitude, doth not the age of infants and suckelings touch thy heart? that cannot speake, cānot stand, cannot helpe themselves, that sticke to their mothers as apples to their trees & if thou plucke them away before their time, they perish? Is this thy welcome of babes into the world? is this the milke thou wilt feede them with? Is this thy stilling and pacifying of them to quiet thē with death? Is this thy nursing of their tēder & vngrown limmes? to wrap thē vp in flames of fire as in swath-bādes,
So was the house of Nineveh sown, for her inhabitants were multiplied as the grasshoppers, her Merchants as the Stars of heaven, her Princes and Captains as the Locusts, Nah. 3. Shall not I spare Nineveh, wherein there is such a multitude? Or if thou art not moved with a multitude, does not the age of Infants and suckelings touch thy heart? that cannot speak, cannot stand, cannot help themselves, that stick to their mother's as Apples to their trees & if thou pluck them away before their time, they perish? Is this thy welcome of babes into the world? is this the milk thou wilt feed them with? Is this thy stilling and pacifying of them to quiet them with death? Is this thy nursing of their tender & ungrown limbs? to wrap them up in flames of fire as in swath-bands,
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& to rocke thē a sleepe with pittiles destructiō? can thine eares endure that lamentable & confused harmony of so many young musitiās singing in their kind,
& to rock them a sleep with pitiless destruction? can thine ears endure that lamentable & confused harmony of so many young musicians singing in their kind,
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& say, O Lord stay thine hād & forbeare thē? or can thine eies behold the shrinking of their soft members at every pull of griefe, their sprawling vpon the ground, their flesh scorched with heat as a scrole of partchmēt,
& say, Oh Lord stay thine hand & forbear them? or can thine eyes behold the shrinking of their soft members At every pull of grief, their sprawling upon the ground, their Flesh scorched with heat as a scroll of parchment,
There is a notable place to this purpose 2. King. 8. where it is saide that Elizaeus looked vpon Hazael a servant and messenger vnto him from Benhadad the king, till he was ashamed,
There is a notable place to this purpose 2. King. 8. where it is said that Elizaeus looked upon hazael a servant and Messenger unto him from Benhadad the King, till he was ashamed,
& the man of God wept, & Hazael demaūding why weepeth my Lord ? he aūswered, because I know the evill that thou shalt doe vnto the children of Israell:
& the man of God wept, & hazael demanding why weeps my Lord? he answered, Because I know the evil that thou shalt do unto the children of Israel:
then Hazaell said, what? is thy servant a dogge, that I should doe this great thing ? So brutish a part he held it, to doe such villany vpon the mothers, and their infants.
then Hazaell said, what? is thy servant a dog, that I should do this great thing? So brutish a part he held it, to do such villainy upon the mother's, and their Infants.
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Or if thou regardest not their age, doth not their innocency affect thee? say that the elder sort have sinned, because they have iudgment and election in them:
Or if thou regardest not their age, does not their innocency affect thee? say that the elder sort have sinned, Because they have judgement and election in them:
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nor able to distinguish betvveene straight and crooked, good and evill, but are altogither innocent? It is a circumlocution of their ignorance & simplicity:
nor able to distinguish between straight and crooked, good and evil, but Are altogether innocent? It is a circumlocution of their ignorance & simplicity:
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that is, before he can speake, or discerne the one from the other ▪ Which was no more than went before in the 7. of the same prophecy, before the childe shall haue knowledge to eschewe the evill and choose the good.
that is, before he can speak, or discern the one from the other ▪ Which was no more than went before in the 7. of the same prophecy, before the child shall have knowledge to eschew the evil and choose the good.
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The sonne of Syrach speaketh of a foole in the same manner, hee knoweth not the way into the citty, that is, ordinary and common things which every man knoweth.
The son of Sirach speaks of a fool in the same manner, he Knoweth not the Way into the City, that is, ordinary and Common things which every man Knoweth.
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excepting those of the Ammonites in the same place, and of those citties which were altogither execrable in the sight of God, as of Iericho. Iosh. •. and of Edom and Babylon, Psalme 137. Their innocencye is every where proposed as a patterne for the riper ages to imitate:
excepting those of the Ammonites in the same place, and of those cities which were altogether execrable in the sighed of God, as of Jericho. Joshua •. and of Edom and Babylon, Psalm 137. Their innocency is every where proposed as a pattern for the riper ages to imitate:
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Our Saviour tolde his disciples Mat. 18, having first placed a little child in the midst of them, except yee bee converted and become as this little childe yee shall not enter into the kingdome of heaven.
Our Saviour told his Disciples Mathew 18, having First placed a little child in the midst of them, except ye be converted and become as this little child ye shall not enter into the Kingdom of heaven.
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The Apostles of Christ framed their exhortations from the same presidents: brethren, be not children in your mindes, NONLATINALPHABET, But in malice be you infants;
The Apostles of christ framed their exhortations from the same Presidents: brothers, be not children in your minds,, But in malice be you Infants;
and the infants smart for their offences, shall I not spare Niniveh wherin there is much cattle ? What haue the dumbe beasts deserved, that they shoulde also perish? Salomon in the 12. of the Proverbs sheweth what the practise of the iust is even in this case, A righteous man regardeth the life of his beast,
and the Infants smart for their offences, shall I not spare Nineveh wherein there is much cattle? What have the dumb beasts deserved, that they should also perish? Solomon in the 12. of the Proverbs shows what the practice of the just is even in this case, A righteous man Regardeth the life of his beast,
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vvhen we must liue to make provision for asses? (to one in his army, who told him that there wanted foode for their beasts) yet it is true, that some part of our care & forecast must this way be imployed.
when we must live to make provision for asses? (to one in his army, who told him that there wanted food for their beasts) yet it is true, that Some part of our care & forecast must this Way be employed.
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Moses kept lethroes sheepe, Iacob Labans, the Patriarches his sonnes were all sheepheardes, David followed the ewes, Saul sought asses, Amos was taken from the heardes, that you may know the care of these vnreasonable creatures not to haue bene small in former times.
Moses kept lethroes sheep, Iacob Labans, the Patriarchs his Sons were all shepherds, David followed the ewes, Saul sought asses, Amos was taken from the herds, that you may know the care of these unreasonable creatures not to have be small in former times.
Abraham and Lot were very rich in cattle Gen. 13. so were Iacob and Esau, Gen. 36. the land could not beare them both togither because of their flockes.
Abraham and Lot were very rich in cattle Gen. 13. so were Iacob and Esau, Gen. 36. the land could not bear them both together Because of their flocks.
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for the sparing Niniveh. 1. It was populous with all kind of men, 2. there were infants in it, 3. sixe score thousands, 4. they were innocent, 5. there was cattle, 6 ▪ much cattle.
for the sparing Nineveh. 1. It was populous with all kind of men, 2. there were Infants in it, 3. sixe score thousands, 4. they were innocent, 5. there was cattle, 6 ▪ much cattle.
but yeelding the victory to God and his blessed truth, he leaveth a testimony of his silence and submission to the whole world in this writing vvhich he afterward compiled.
but yielding the victory to God and his blessed truth, he Leaveth a testimony of his silence and submission to the Whole world in this writing which he afterwards compiled.
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the 4. Chapters whereof, as those 4. beasts in the Revelation, full of eies both before and behind, I meane in every part opening and discovering vnto vs the invisible God in the sweetest propriety of his nature, that is, in the abundance of his loue, cease not day and night, & for al eternity to sing, gracious gracious, gracious Lord God almighty, which was, which is & which is to come, thy mercy is over all thy works,
the 4. Chapters whereof, as those 4. beasts in the Revelation, full of eyes both before and behind, I mean in every part opening and discovering unto us the invisible God in the Sweetest propriety of his nature, that is, in the abundance of his love, cease not day and night, & for all eternity to sing, gracious gracious, gracious Lord God almighty, which was, which is & which is to come, thy mercy is over all thy works,
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For where the mercy of God was then but exemplified in fact, 1. to the mariners, 2. to Ionas, 3. to Niniveh in the 3. first chapters, here it is pleaded, maintained, propugned touching the right & reasonablenes therof, with arguments so strong,
For where the mercy of God was then but exemplified in fact, 1. to the Mariners, 2. to Ionas, 3. to Nineveh in the 3. First Chapters, Here it is pleaded, maintained, propugned touching the right & reasonableness thereof, with Arguments so strong,
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Whilst there is a difference betwixt day and night, & when the covenant of day and night shall be broken, this indifferency betwixt God and man shall stand in force, shalt thou spare, and shall not I spare ? or rather this difference,
While there is a difference betwixt day and night, & when the Covenant of day and night shall be broken, this indifferency betwixt God and man shall stand in force, shalt thou spare, and shall not I spare? or rather this difference,
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and beene, as my hearty vvish was, a sweete smelling sacrifice and a savour of life vnto him, let God haue the honour, the father and giver of all good and perfite giftes, there shall none of his glory cleaue to my fingers.
and been, as my hearty wish was, a sweet smelling sacrifice and a savour of life unto him, let God have the honour, the father and giver of all good and perfect Gifts, there shall none of his glory cleave to my fingers.
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(For vvho feedeth a flocke, and eateth not of the milke of the flocke? And if vvee haue sovven vnto you spirituall thinges, is it a greate matter if vvee reape your carnall?) yet I vvill modestlye confesse, it hardely stoode vvith the libertye and freedome of mine ovvne disposition;
(For who feeds a flock, and Eateth not of the milk of the flock? And if we have sown unto you spiritual things, is it a great matter if we reap your carnal?) yet I will modestly confess, it hardly stood with the liberty and freedom of mine own disposition;
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for you vvere vnto me as the house of Stephanas was vnto Paule and his companie, the first fruites of Achaia, (he meante the first of that region that gaue themselues to minister vnto the Saintes) so you, the first fruites of Englande that haue given mee anie maintenance by voluntarie contribution.
for you were unto me as the house of Stephanas was unto Paul and his company, the First fruits of Achaia, (he meant the First of that region that gave themselves to minister unto the Saints) so you, the First fruits of England that have given me any maintenance by voluntary contribution.
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And during the greater time of my continuance therein, if I had not rather desired to satisfie others than mine owne heart, feeling more burden in my paines,
And during the greater time of my Continuance therein, if I had not rather desired to satisfy Others than mine own heart, feeling more burden in my pains,
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and wee all prophecie one by one in severall ages, that we all may haue comfort one by anothers labours,) and not as drones to liue by the hony which Bees haue gathered, but our selues to make hony,
and we all prophecy one by one in several ages, that we all may have Comfort one by another's labours,) and not as drones to live by the honey which Bees have gathered, but our selves to make honey,
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so they haue left many to be sought by vs) and to plaie the partes of thrifty and good husbandes in making our patrimonie lardger which we haue received from our fathers;
so they have left many to be sought by us) and to play the parts of thrifty and good Husbands in making our patrimony lardger which we have received from our Father's;
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howe happy is that man in comparison (if to liue in ease be any part of happines) who hath a rural chardge? That I leaue no man to succeed me as Moses left Iosuah, Elias Elizaeus,
how happy is that man in comparison (if to live in ease be any part of happiness) who hath a rural charge? That I leave no man to succeed me as Moses left Joshua, Elias Elizaeus,
Mihi non minori curae est qualis Respublica post mortem meam futura sit, quàm qualis bodie, My care is as great for your church when I am departed, as whilst I am present.
Mihi non minori Curae est qualis Respublica post mortem meam futura sit, quàm qualis body, My care is as great for your Church when I am departed, as while I am present.
For I hate the improvident and importunate nature of Heliogabalus, who wished to bee heire to himselfe, and to see an ending and dying of all things with his owne person.
For I hate the improvident and importunate nature of Heliogabalus, who wished to be heir to himself, and to see an ending and dying of all things with his own person.
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there are many vvithin these walles, that know not their right handes from the left, children in vnderstanding, and much cattle, take them in that sense that Peter and Iude meane them, beastes vvithout reason, men vvithout humanity,
there Are many within these walls, that know not their right hands from the left, children in understanding, and much cattle, take them in that sense that Peter and Iude mean them, beasts without reason, men without humanity,
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For these, there are not preachers enough, or rather to saie the truth, authority hath not edge and vigour enough to compell them to come in, that the house of God may bee filled.
For these, there Are not Preachers enough, or rather to say the truth, Authority hath not edge and vigour enough to compel them to come in, that the house of God may be filled.
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They walke in the fieldes, in the streetes at their pleasure, they lie at their dores, vpon their beddes, they sit downe to eate & drinke and to be drunken, and rise vp to play.
They walk in the fields, in the streets At their pleasure, they lie At their doors, upon their Beds, they fit down to eat & drink and to be drunken, and rise up to play.
and as the women said in Esay, we will eate our owne bread, and vveare our owne garmentes, so may they iustly excuse themselues, we haue a peculiar vineyard,
and as the women said in Isaiah, we will eat our own bred, and wear our own garments, so may they justly excuse themselves, we have a peculiar vineyard,
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I preached Christ in vprightnes and simplicity of heart, and walked with the evenest foote that I could, by all meanes labouringe if it were possible to saue some.
I preached christ in uprightness and simplicity of heart, and walked with the evenest foot that I could, by all means labouring if it were possible to save Some.
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Division had well-nigh broken of late the heart-strings of religiō amongst vs. O let the head and the heart with other the soveraigne parts evermore accord, that the inferiour members may bee the better governed.
Division had well-nigh broken of late the heartstrings of Religion among us Oh let the head and the heart with other the sovereign parts evermore accord, that the inferior members may be the better governed.
beseeching the God both of Israell and Niniveh, and al the endes of the earth, that his blessings may bee powred downe in as abundant measure vpon you all, your cittie and people, aged, infants,
beseeching the God both of Israel and Nineveh, and all the ends of the earth, that his blessings may be poured down in as abundant measure upon you all, your City and people, aged, Infants,
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To him that is able to keepe you that you fall not, and to present you faultlesse before the presence of his glorie vvith ioie, that is, to God only vvise and our saviour, be glory, and maiesty,
To him that is able to keep you that you fallen not, and to present you faultless before the presence of his glory with joy, that is, to God only wise and our Saviour, be glory, and majesty,
Surely for mine owne part I never thought it conveniēt, that the gravity of this present busines should not be aunswered with gravity both of person and speach:
Surely for mine own part I never Thought it convenient, that the gravity of this present business should not be answered with gravity both of person and speech:
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so this to his memorie being deade, that these last accomplishments of our christian humanitie towardes him, might haue beene honoured both vvith the presence and paines of some honourable person.
so this to his memory being dead, that these last accomplishments of our christian humanity towards him, might have been honoured both with the presence and pains of Some honourable person.
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when he put a garland about his statue, or piller, O te foelicem, cui mortuo talis praeco contigerit, O happie Achilles, who being deade haste gotten thee such a trumpeter of thy praises as Homer vvas.
when he put a garland about his statue, or pillar, O te foelicem, cui mortuo Talis Praeco contigerit, Oh happy Achilles, who being dead haste got thee such a trumpeter of thy praises as Homer was.
and rather a burthen than either suite or desire of mine, & as an end of my service, which for that vertuous spirites sake, that sometimes dwelt in it, I owe to the deade corpse;
and rather a burden than either suit or desire of mine, & as an end of my service, which for that virtuous spirits sake, that sometime dwelled in it, I owe to the dead corpse;
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It was saide of olde time, and in some case it may be true, Animo dolent•, nihil oportet credere, that a man shoulde never beleeue a grieved or troubled minde. I thinke the contrary:
It was said of old time, and in Some case it may be true, Animo dolent•, nihil oportet Believe, that a man should never believe a grieved or troubled mind. I think the contrary:
And it is the best excuse for my bolde endevours at this time, that beeing no straunger either to his death, the eyes of vvhose body (and vnder God of mine owne hope) I holpe to close vp ▪ either to that sorrow which his death hath divided amongst vs his skattered flocke, I am able to say that by my hearing, vvhich others but by heare-saie,
And it is the best excuse for my bold endeavours At this time, that being no stranger either to his death, the eyes of whose body (and under God of mine own hope) I help to close up ▪ either to that sorrow which his death hath divided among us his scattered flock, I am able to say that by my hearing, which Others but by hearsay,
5 Their devises are not canonized and kept for eternity, for their thoughtes perish. You see the first and the last, highest and lowest of all the sonnes of Adam.
5 Their devises Are not canonized and kept for eternity, for their thoughts perish. You see the First and the last, highest and lowest of all the Sons of Adam.
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They may be made honorable, Princes, but they are borne sinfull, the sonnes of men, borne weake, there is no helpe in them, borne mortall, their breath departeth, borne corruptible, they returne to their earth, and lastlye, th•t mortalitye and corruption is not onely in their flesh,
They may be made honourable, Princes, but they Are born sinful, the Sons of men, born weak, there is no help in them, born Mortal, their breath departeth, born corruptible, they return to their earth, and Lastly, th•t mortality and corruption is not only in their Flesh,
but in some parte or remnaunt of their spirites, for their thou•htes perish. The Prophet (if you marke it) climbeth vp by degrees to the disabling of the best men amongest vs,
but in Some part or remnant of their spirits, for their thou•htes perish. The Prophet (if you mark it) climbs up by Degrees to the disabling of the best men amongst us,
but their thoughtes are as transitorye as their bodies. Chrysostome deriveth it thus. Trust not in Princes, either because they are menne, or because helpelesse, or because mortall,
but their thoughts Are as transitory as their bodies. Chrysostom deriveth it thus. Trust not in Princes, either Because they Are men, or Because helpless, or Because Mortal,
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or lastelye, Si dicendum est aliquid mirabile, if a manne maye speake that vvhich the vvorlde maye iustlie vvonder at, Trust not in Princes even for this very cause because they are Princes, and in least safetye themselues.
or Lastly, Si Dicendum est Aliquid Marvelous, if a man may speak that which the world may justly wonder At, Trust not in Princes even for this very cause Because they Are Princes, and in least safety themselves.
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I finde it noted vpon that place, that his name was Spaco before, which by the testimony of Herodotus and Iustine, in the language of the Medes signifieth a dogge:
I find it noted upon that place, that his name was Space before, which by the testimony of Herodotus and Justin, in the language of the Medes signifies a dog:
That vvhen he vvente out of the gate, to the seate of iudgemente, the young men sawe him and hid themselves, the aged arose and stoode vp, the princes stayed their talke,
That when he went out of the gate, to the seat of judgement, the young men saw him and hid themselves, the aged arose and stood up, the Princes stayed their talk,
They that haue power are called benefactours, Luke 22. Elizaeus asked the woman of Shunem, 2. Kings 4. in whose house he had lodged, what he might do for her is there any thing for thee to bee spoken for to the king,
They that have power Are called benefactors, Lycia 22. Elizaeus asked the woman of Shunem, 2. Kings 4. in whose house he had lodged, what he might do for her is there any thing for thee to be spoken for to the King,
He that created great lightes, a greater to rule the day and a lesse the night, he hath also created great rulers on the earth, some to be Emperours, some kings, some subordinate governours, some in Continents, some in Ilands, some in provinces &c. And as he shall chandge the glory of the former, that the sunne shall bee darkened and lose his shining,
He that created great lights, a greater to Rule the day and a less the night, he hath also created great Rulers on the earth, Some to be emperors, Some Kings, Some subordinate Governors, Some in Continents, Some in Lands, Some in Provinces etc. And as he shall change the glory of the former, that the sun shall be darkened and loose his shining,
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but yee shall die like men ▪ and f•ll like the rest of the princes ▪ It is a prerogatiue that God hath ▪ to call thinges that are not as if they were :
but ye shall die like men ▪ and f•ll like the rest of the Princes ▪ It is a prerogative that God hath ▪ to call things that Are not as if they were:
Zenacharib is in his ruffe for a time, vvhere is the King of H•math? and the King of Arpad ? (Kings which he had destroyed) and haue the Gods of the nations delivered their clients and oratours out of my handes ? and Hezechias, let not thy God deceaue thee : prowde challendges.
Sennacherib is in his ruff for a time, where is the King of H•math? and the King of Arpad? (Kings which he had destroyed) and have the God's of the Nations Delivered their Clients and Orators out of my hands? and Hezekiah, let not thy God deceive thee: proved challendges.
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But a man might soone haue asked him, where is the King of Assur? and hath Nisroch the God of Assyria delivered Zenacharib himselfe out of the handes of God? and Zenacharib, let not thy God deceaue thee;
But a man might soon have asked him, where is the King of Assur? and hath Nisroch the God of Assyria Delivered Sennacherib himself out of the hands of God? and Sennacherib, let not thy God deceive thee;
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as they haue their beginnings and their full strength, so they haue their climacterical & dangerous years, (as he spake of France) so also their periodes and determinations.
as they have their beginnings and their full strength, so they have their climacterical & dangerous Years, (as he spoke of France) so also their periods and determinations.
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And these are the lottes they must all dravve in their courses, as I haue found them recited, regnabo, regno, regnavi, sum sine regno, I shall reigne, I doe reigne, I haue reigned, I haue nowe done reigning.
And these Are the lots they must all draw in their courses, as I have found them recited, Regnabo, regno, regnavi, sum sine regno, I shall Reign, I do Reign, I have reigned, I have now done reigning.
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Surely, those that are good princes indeede, whose thrones are established with mercy & iudgemēt, they haue neede daily & hourely to be commended vnto God;
Surely, those that Are good Princes indeed, whose thrones Are established with mercy & judgement, they have need daily & hourly to be commended unto God;
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if men did throughly know, how many disquietments, daungers, and miseries it is replenished with, if it lay vpon the ground before their face, they would hardly take it vp.
if men did thoroughly know, how many disquietments, dangers, and misery's it is replenished with, if it lay upon the ground before their face, they would hardly take it up.
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nor David a sonne from his owne loines, besides Doegs, and Shemeis, and Achitophels, wicked counsailours, blasphemous railers, traiterous spies, to doe them mischiefe.
nor David a son from his own loins, beside Doegs, and Shemeis, and Achitophels, wicked counsellors, blasphemous railers, traitorous spies, to do them mischief.
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Giue vnto Caesar that which is Caesars, giue him tribute, custome, honour, feare, serue him with your fieldes and vineyardes for his maintenance, with your liues,
Give unto Caesar that which is Caesars, give him tribute, custom, honour, Fear, serve him with your fields and vineyards for his maintenance, with your lives,
and that we be subiect, one saith, to the creature or constitution of man, another saith, to the ordinance of God, because God hath ordained it by the hands of man;
and that we be Subject, one Says, to the creature or constitution of man, Another Says, to the Ordinance of God, Because God hath ordained it by the hands of man;
whither it be to the king or his officer, higher or lower; One saith, for conscience sake, another, for the Lordes sake, because conscience is then assured,
whither it be to the King or his officer, higher or lower; One Says, for conscience sake, Another, for the lords sake, Because conscience is then assured,
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VVill you knovve a farther reason to exclude both princes and all others vvho haue their dwellinges with mortall flesh, from this affiance of ours? they are the sonnes of men. I except but one:
Will you know a farther reason to exclude both Princes and all Others who have their dwellings with Mortal Flesh, from this affiance of ours? they Are the Sons of men. I except but one:
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not because hee was meerely the sonne of man, but the sonne of God also. Amongst those that vvere begotten of vvomen, there never arose a greater than Iohn Baptist :
not Because he was merely the son of man, but the son of God also. among those that were begotten of women, there never arose a greater than John Baptist:
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VVhen the priest of Iupiter brought bulles and garlandes to sacrifice to Paule and Barnabas, it set them in a passion, they rent their clothes, and ranne in amongest the people, crying and saying, O men,
When the priest of Iupiter brought Bulls and garlands to sacrifice to Paul and Barnabas, it Set them in a passion, they rend their clothes, and ran in amongst the people, crying and saying, Oh men,
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if hee trust man, besides his folly in not seeing his errour, he is very arrogant and audicious to challendge that vnto himselfe, which the nature of man is not capable of ▪ when the Israelites, Esay 31. waited vpon the helpe of Egypt, trusting in their chariotes because they were many,
if he trust man, beside his folly in not seeing his error, he is very arrogant and audicious to challenge that unto himself, which the nature of man is not capable of ▪ when the Israelites, Isaiah 31. waited upon the help of Egypt, trusting in their chariots Because they were many,
and their horses because they were strong, God gaue them none other aunswere than this, the Egyptians are men and not God, their horses flesh and not spirit,
and their Horses Because they were strong, God gave them none other answer than this, the egyptians Are men and not God, their Horses Flesh and not Spirit,
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VVhatsoever our prerogatiues are (as they haue beene greater in times past, fuimus Troes, vvee haue beene Trotanes, and it hath beene an happy thing to be borne man,) wee cannot nowe forgoe our nature, our generation is knowne to the worlde, our foundation is in the dust;
Whatsoever our prerogatives Are (as they have been greater in times past, fuimus Troes, we have been Trotanes, and it hath been an happy thing to be born man,) we cannot now forgo our nature, our generation is known to the world, our Foundation is in the dust;
vvee were fashioned beneath in the earth, wee were brought togither to bee flesh in our mothers wombes in ten monethes, and when we vvere borne, vvee receaved no more than the common aire,
we were fashioned beneath in the earth, we were brought together to be Flesh in our mother's wombs in ten months, and when we were born, we received no more than the Common air,
let Edom exalt himselfe like an Eagle, and build his nest amongest the starres, and say in the swelling of his heart, who shall bring me downe to the ground? yet,
let Edom exalt himself like an Eagl, and built his nest amongst the Stars, and say in the swelling of his heart, who shall bring me down to the ground? yet,
and they shal finde that they are but the sonnes of men: and that the Lord hath laid this iudgement vpon them, man that is borne of a woman hath want of daies and store of miseries, I end with that excellent admonition of Scaliger to Cardan:
and they shall find that they Are but the Sons of men: and that the Lord hath laid this judgement upon them, man that is born of a woman hath want of days and store of misery's, I end with that excellent admonition of Scaliger to Cardan:
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and decked him with maiesty, vvhat is hee then more than a vaine man? For what did it helpe the children of Canaan that the sonnes of Anak, Gyants of the earth, dwelt amongst them? of whome the children of Israell saide, vvee haue seene the sonnes of Anak there.
and decked him with majesty, what is he then more than a vain man? For what did it help the children of Canaan that the Sons of Anak, Giants of the earth, dwelled among them? of whom the children of Israel said, we have seen the Sons of Anak there.
VVee reade of Og the King of Basan, the onely remnaunt of those Gyants, that his bed was a bed of yron, the length of it 9. cubits, the breadth 4. after the cubite of a man :
We read of Og the King of Basan, the only remnant of those Giants, that his Bed was a Bed of iron, the length of it 9. cubits, the breadth 4. After the cubit of a man:
and Og the king of Basan ? VVhat did it profit the Philistines, that the monster Golias was amongst thē? or the monster himselfe, that his stature was so huge, his helmet, his greues, his corslet, his shield, all of brasse? the staffe of his speare like a weavers beame? hee vvas smitten by a childe in comparison, who came with a sheepheards staffe,
and Og the King of Basan? What did it profit the philistines, that the monster Goliath was among them? or the monster himself, that his stature was so huge, his helmet, his greaves, his corslet, his shield, all of brass? the staff of his spear like a weavers beam? he was smitten by a child in comparison, who Come with a shepherds staff,
I will not feare for tenne thousandes of people that shall beset mee round about; though an host were pitched against mee, my heart shoulde not bee afraide;
I will not Fear for tenne thousandes of people that shall beset me round about; though an host were pitched against me, my heart should not be afraid;
and therefore hee chose rather to giue that overthrow by few, than by many, least Israell might make their vaunt against him and saie, my hande hath saved mee.
and Therefore he chosen rather to give that overthrow by few, than by many, lest Israel might make their vaunt against him and say, my hand hath saved me.
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Afterwardes, when they saide to Gedeon, raigne thou over vs, both thou and thy sonne, and thy sonnes sonne, for thou haste delivered vs out the hande of Madian ;
Afterwards, when they said to Gideon, Reign thou over us, both thou and thy son, and thy Sons son, for thou haste Delivered us out the hand of Midian;
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nor adde one cubite to our stature, nor one minute of time to those daies which God hath assigned vs. Why then doe we flatter our selues that wee shall multiplie our daies as the sand ? or vvhat triacle is there at Gilead, vvhat Physitian there, that can cure the gowte in Asa his legges,
nor add one cubit to our stature, nor one minute of time to those days which God hath assigned us Why then do we flatter our selves that we shall multiply our days as the sand? or what treacle is there At Gilead, what physician there, that can cure the gout in Asa his legs,
We desire to haue strong bodies, able to doe vs service in our olde age, sed prohibent grandes patinae, but wee eate and drinke so much that it cannot be.
We desire to have strong bodies, able to do us service in our old age, sed prohibent grandes patinae, but we eat and drink so much that it cannot be.
and ended his dayes,) or Craterus, or any other Physitian promise such mountaines to himselfe or others? A Physitian is to be honoured with that honour that is due vnto him,
and ended his days,) or Craterus, or any other physician promise such Mountains to himself or Others? A physician is to be honoured with that honour that is due unto him,
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Let the Physitian do his part with an vpright and faithfull minde, in the sighte of God who hath created him, let him not lie to his patient and thrall,
Let the physician do his part with an upright and faithful mind, in the sight of God who hath created him, let him not lie to his patient and thrall,
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evil coūsailors, healing the hurts of the people with sweet words, crying peace, peace, al is wel, whē behold, Annibal is at the gates, death is entered in at the windowes and at the dores,
evil counsellors, healing the hurts of the people with sweet words, crying peace, peace, all is well, when behold, Hannibal is At the gates, death is entered in At the windows and At the doors,
& thē exit spiritus, our breath departeth from vs. And God called Abraham, •xi de terra tua, goe out of thy countrey vvherein thou wert borne & bred;
& them exit spiritus, our breath departeth from us And God called Abraham, •xi de terra tua, go out of thy country wherein thou Wertenberg born & bred;
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one dyeth younge, another in a good age, some in their full strength vvhen their breasts are full of milke, some by the hande of God, some by sicknes & infirmity, some by violence.
one Dies young, Another in a good age, Some in their full strength when their breasts Are full of milk, Some by the hand of God, Some by sickness & infirmity, Some by violence.
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The infants of Bethelem are slaine in their cradles, Eglon in his parlour, Saule in the field, Isboseth vpon his bed, Zenacharib in the tēple, Ioab at the very altar;
The Infants of bethlehem Are slain in their cradles, Eglon in his parlour, Saule in the field, Ishbosheth upon his Bed, Sennacherib in the temple, Ioab At the very altar;
some die by famine as the cildren of Ierusalem, some by saturitie and surfetting as the children of Sodome, some by beares as the boies that mocked Elizeus, some by liōs as the disobedient prophet, some by wormes as Herod, some by dogges as Euripides,
Some die by famine as the children of Ierusalem, Some by saturity and surfeiting as the children of Sodom, Some by bears as the boys that mocked Elisha, Some by Lions as the disobedient Prophet, Some by worms as Herod, Some by Dogs as Euripides,
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The sonnes and daughters of Iob, in the middest of their leasting with the fall of an house, Chore & his complices with the opening of the arth, the captaines and their fifties with fire from heaven, the coles whereof were never blowne, Zimri with fire from earth which himselfe kindled;
The Sons and daughters of Job, in the midst of their leasting with the fallen of an house, Chore & his accomplices with the opening of the Art, the Captains and their fifties with fire from heaven, the coals whereof were never blown, Zimri with fire from earth which himself kindled;
eosdem penates hahuit & regiam, & rogum, & sepulchrum, as Val. Maximus writeth of Tullus Hostilius who was smitten with lightning, the same house was both his pallace, & pile;
eosdem penates hahuit & Regiam, & Rogum, & Sepulchre, as Val. Maximus Writeth of Tullus Hostilius who was smitten with lightning, the same house was both his palace, & pile;
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Seeing that both sorrow & ioy are able to kil you, and your life hangeth vpon so small a thread, that the least gnat in the aire can choke you as it choked a Pope of Rome, a little haire in your milke strangle you as it did a counsailour in Rome, a stone of a raisin stop your breath as it did the breath of Anacreon;
Seeing that both sorrow & joy Are able to kill you, and your life hangs upon so small a thread, that the least gnat in the air can choke you as it choked a Pope of Rome, a little hair in your milk strangle you as it did a Counsellor in Room, a stone of a raisin stop your breath as it did the breath of Anacreon;
your bodies are not brasse, no• your strength the strength of stones, your life none inheritance, your breath no more than as the vapour and smoake of the chimny within your nostrels,
your bodies Are not brass, no• your strength the strength of stones, your life none inheritance, your breath no more than as the vapour and smoke of the chimney within your nostrils,
if the vertues wrought amongst you had beene wrought elsewhere &c. So if those innumerable deathes which haue bin shewed amongst vs, had beene shewed in the daies of Adam before his fall, he would never haue runne into that contempt.
if the Virtues wrought among you had been wrought elsewhere etc. So if those innumerable deaths which have been showed among us, had been showed in the days of Adam before his fallen, he would never have run into that contempt.
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but humanarum cladium miseranda consepta, the lamentable pinfoldes of the deathes of men? O pray that the flight & departure of this spirit which must depart, be not vpon the sabbath day, in the rest and tranquility of your sinnes,
but humanarum cladium miseranda consepta, the lamentable pinfolds of the deaths of men? O pray that the flight & departure of this Spirit which must depart, be not upon the Sabbath day, in the rest and tranquillity of your Sins,
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For the prophet was willed to crye, that those which were farthest of from hearing the sound and beleeving the report of the voice, might be made partakers of it, All flesh is grasse, and all the goodlines thereof as the flower of the field.
For the Prophet was willed to cry, that those which were farthest of from hearing the found and believing the report of the voice, might be made partakers of it, All Flesh is grass, and all the goodliness thereof as the flower of the field.
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and strangers in Ierusalem (as the disciple spake to Christ, Luke 24.) or rather in the world, not knowing the things vvhich ordinarily come to passe, from the first creation, till time shall bee no more ▪ he continueth his crie:
and Strangers in Ierusalem (as the disciple spoke to christ, Lycia 24.) or rather in the world, not knowing the things which ordinarily come to pass, from the First creation, till time shall be no more ▪ he Continueth his cry:
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Know yee nothing? haue yee not heard it? hath it not beene tolde you from the beginning? Haue yee not learned it from the foundations of the earth? That it is hee that sitteth vpon the circle of the earth,
Know ye nothing? have ye not herd it? hath it not been told you from the beginning? Have ye not learned it from the foundations of the earth? That it is he that Sitteth upon the circle of the earth,
and the inhabitantes in comparison of him are but grashoppers? That hee maketh the Princes of the earth as nothinge and the iudges as vanitie? as though they were never planted never sowen,
and the inhabitants in comparison of him Are but grasshoppers? That he makes the Princes of the earth as nothing and the judges as vanity? as though they were never planted never sown,
Statutum est omnibus semel mori, It is apointed vnto all men once to die, nay twise to die; ( Moriendo morter is, God threatned Adam, that he shoulde die the the death, ) so the Apostle here saieth,
Statutum est omnibus semel Mori, It is appointed unto all men once to die, nay twice to die; (Moriendo mortar is, God threatened Adam, that he should die the the death,) so the Apostle Here Saith,
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Let vs take heed therefore, least whilest we are carefull to doe al other things in time, to set our trees, •ow our fieldes, gather our fruites, wee loose or lay vp in the napkin of security,
Let us take heed Therefore, lest whilst we Are careful to do all other things in time, to Set our trees, •ow our fields, gather our fruits, we lose or lay up in the napkin of security,
If wee wish with Balaam, that our latter endes may be like the endes of the righteous, let vs not be negligent to fashion our beginnings & middles like theirs.
If we wish with balaam, that our latter ends may be like the ends of the righteous, let us not be negligent to fashion our beginnings & middles like theirs.
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Rather those tender and dainty vvomen, that never adventure to set the soule of their foote vpon the grounde, but as if the face of the earth vvere not provided for the daughters of men, they must be alwaies carried like the fowles of the aire betweene heaven and earth;
Rather those tender and dainty women, that never adventure to Set the soul of their foot upon the ground, but as if the face of the earth were not provided for the daughters of men, they must be always carried like the fowls of the air between heaven and earth;
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Why doe they kill the prophets •nd builde vp tombes ? kill their soules and garnish their bodies? Doe they fore-thinke vvhat shall become of them? whē after al their labour & cost bestowed, in whiting & painting the outward wals, there remaineth nothing but putidū & putridū cadaver, • stinking and rotten carkas ? when;
Why do they kill the Prophets •nd build up tombs? kill their Souls and garnish their bodies? Do they forethink what shall become of them? when After all their labour & cost bestowed, in whiting & painting the outward walls, there remains nothing but putidum & putridum cadaver, • stinking and rotten carcase? when;
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though now they say to their sisters in the flesh, Touch me not, I am of purer mould thā thou art, yet the bones of Agamemnon and Thersites, shalbe mingled togither, of Vashti the most beautifull Queene,
though now they say to their Sisters in the Flesh, Touch me not, I am of Purer mould than thou art, yet the bones of Agamemnon and Thersites, shall mingled together, of Vashti the most beautiful Queen,
For hee shall returne to the earth, his earth. He was not made of that substance vvhereof the Angelles and starres, no not of that matter vvhereof the aire and the vvater, inferiour creatures.
For he shall return to the earth, his earth. He was not made of that substance whereof the Angels and Stars, no not of that matter whereof the air and the water, inferior creatures.
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For let him play the Alchymist while he will, and striue to turne earth into silver and golde and pearles, by making shew to the world, vnder his glorious adornations, that he is of some better substance,
For let him play the Alchemist while he will, and strive to turn earth into silver and gold and Pearls, by making show to the world, under his glorious adornations, that he is of Some better substance,
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or so manie handfulles of dust as your bodies goe into after their consumption. This is terra mea, & terra sua, & terra vestra, my earth, and his earth,
or so many handfuls of dust as your bodies go into After their consumption. This is terra mea, & terra sua, & terra Vestra, my earth, and his earth,
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Therefore as the son of Sirach asked the prowd, Quid superbis terra & c••is ? so I the covetous, quid concupiscis terra & cinis ? VVhy doest thou covet, earth and ashes? vvhen if it vvere possible for thee, to possesse as much grounde as ever the devill shewed vnto the sonne of GOD from that high mountaine,
Therefore as the son of Sirach asked the proud, Quid superbis terra & c••is? so I the covetous, quid concupiscis terra & Cinis? Why dost thou covet, earth and Ashes? when if it were possible for thee, to possess as much ground as ever the Devil showed unto the son of GOD from that high mountain,
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yet in the ende thou shalt be driven from all this, as the people of Canaan vvere driven from that lande, vvhich they thought their everlasting inheritance,
yet in the end thou shalt be driven from all this, as the people of Canaan were driven from that land, which they Thought their everlasting inheritance,
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a potters field, such as they had at Ierusalem, bought with the price of bloude vvherein thy bones and the bones of thy sonnes and nephewes may be bestowed·
a potters field, such as they had At Ierusalem, bought with the price of blood wherein thy bones and the bones of thy Sons and nephews may be bestowed·
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Aboue all things, man hath an vnfaithfull hearte, saieth the Prophet, as deepe as the sea, vvho can finde it out ? I leaue it to the searcher of all hartes to examine.
Above all things, man hath an unfaithful heart, Saith the Prophet, as deep as the sea, who can find it out? I leave it to the searcher of all hearts to examine.
The ambitious hath his thoughtes, as lardge as hell, such as Pyrrhus had, from Macedon to Greece, from Greece to Italy &c. The voluptuous his thoughtes, let vs eate and drinke.
The ambitious hath his thoughts, as large as hell, such as Phyrrhus had, from Macedon to Greece, from Greece to Italy etc. The voluptuous his thoughts, let us eat and drink.
surely he was a Prince, & a great state of the land, and I maie saie of him as David said of Abner, hoa•e princeps cecidit in Israele, this daie is there a chiefe man fallen in England.
surely he was a Prince, & a great state of the land, and I may say of him as David said of Abner, hoa•e princeps cecidit in Israel, this day is there a chief man fallen in England.
Lastly, if you wil know the vse, & take an advise and counsaile out of all these, put not your trust in him, nor in anie the like fraile & mutable creatures.
Lastly, if you will know the use, & take an Advice and counsel out of all these, put not your trust in him, nor in any the like frail & mutable creatures.
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and there is but a stumpe left, a remnant of that substance now to be hid and buried in the earth, till the daiespring frō an high, the light of Gods coūtenance shal againe visite it.
and there is but a stump left, a remnant of that substance now to be hid and buried in the earth, till the daiespring from an high, the Light of God's countenance shall again visit it.
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rather to testifie their good affection, & bemoane their losse, & to hold out the lampe of their vertuous liues to others left aliue, than to gratifie the deceased.
rather to testify their good affection, & bemoan their loss, & to hold out the lamp of their virtuous lives to Others left alive, than to gratify the deceased.
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Though wisedome it selfe could not erre in iudgement, yet it is safer for vs to praise the dead than the living, the complement and periode of whose daies we haue seene expired;
Though Wisdom it self could not err in judgement, yet it is safer for us to praise the dead than the living, the compliment and Period of whose days we have seen expired;
as Pindarus aunswered one, who told him that he deserved thankes for cōmending him, Efficio vt vera dicas, the cause is in mee not in thy selfe, that thou speakest truth.
as Pindarus answered one, who told him that he deserved thanks for commending him, Efficio vt vera dicas, the cause is in me not in thy self, that thou Speakest truth.
Abraham that Thara his father worshipped Gods of clay? or disparage Timothee, that hee was borne in Gentilitye? Ingenuitas non recepit contumeliam, honesty and vertuousnesse,
Abraham that Thara his father worshipped God's of clay? or disparage Timothy, that he was born in Gentility? Ingenuitas non recepit contumeliam, honesty and vertuousnesse,
Tullus Hostilius spent his infancy in a cottage, his youth in keeping sheepe, his mans estate in governing the kingdome of Rome, but his olde age vvas so beautified vvith most excellent giftes, that it reached to the toppe of highest maiestye.
Tullus Hostilius spent his infancy in a cottage, his youth in keeping sheep, his men estate in governing the Kingdom of Room, but his old age was so beautified with most excellent Gifts, that it reached to the top of highest majesty.
Touching the first as Petrus Chrysologus said, that if in this present life there be any where a paradise, it is either in a Cloister, or in the schoole:
Touching the First as Peter Chrysologus said, that if in this present life there be any where a paradise, it is either in a Cloister, or in the school:
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For popular iudgemēt is very sufficient, satis pauci, satis vnus, satis nullus, A few are enough, one enough, none enough, to heare and determine of such matters.
For popular judgement is very sufficient, satis Pauci, satis vnus, satis nullus, A few Are enough, one enough, none enough, to hear and determine of such matters.
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but vvith such vprightnesse of conscience, that in the sight of GOD and men hee might iustlye purdge himselfe, vvitnesse against mee if you canne, VVhome have I ever defrauded ?
but with such uprightness of conscience, that in the sighed of GOD and men he might justly purge himself, witness against me if you can, Whom have I ever defrauded?
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Concerning his last service in these his ecclesiasticall prefectures, As Paul told the elders of Ephesus Act. 20. You all know from the first houre that I came into Asia &c. so from the first houre that he came into this province, you know his behaviour amongst you at al seasons,
Concerning his last service in these his ecclesiastical praefectures, As Paul told the Elders of Ephesus Act. 20. You all know from the First hour that I Come into Asia etc. so from the First hour that he Come into this province, you know his behaviour among you At all seasons,
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how he kept nothing backe that was profitable, but taught you openly and throughout every Church, witnessing both to Iewes and Grecians, Protestants and Papists repentance towards God, & faith towards Iesus Christ.
how he kept nothing back that was profitable, but taught you openly and throughout every Church, witnessing both to Iewes and Greeks, Protestants and Papists Repentance towards God, & faith towards Iesus christ.
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What hath this reverend Prelate gained and carried away vvith him by continuing amongst you these many yeares, saue onely the name of an Archbishope? In the consideration of whose estate, I cannot but remember a speech that Cato vsed in A. Gellius;
What hath this reverend Prelate gained and carried away with him by Continuing among you these many Years, save only the name of an Archbishop? In the consideration of whose estate, I cannot but Remember a speech that Cato used in A. Gellius;
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Now touching the other member of my speech, his travaile and paines in his function, hee delt both the gospell of Christ and himselfe amongst you, whose saying ever was, that which hee also tooke from a famous light of this land, One that was Iulium sydus, a Iewell of his age, vvhere shoulde a preacher die but in the pulpit? Oporte• imperator•m in acie stantem mori, a Generall must die in the field vpon his feete;
Now touching the other member of my speech, his travail and pains in his function, he dealt both the gospel of christ and himself among you, whose saying ever was, that which he also took from a famous Light of this land, One that was Iulium Sydus, a Jewel of his age, where should a preacher die but in the pulpit? Oporte• imperator•m in acie stantem Mori, a General must die in the field upon his feet;
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Notwithstanding, this I can constantly affirme in generall, that all other cares and consultations, which the world might haue drawne him vnto, laid aside,
Notwithstanding, this I can constantly affirm in general, that all other Cares and Consultations, which the world might have drawn him unto, laid aside,
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Which he rathest chose to doe, as the Apostle speaketh Act. 10. not to all the people, but NONLATINALPHABET, to vs witnesses. then Chaplaines in his house, chosen of God, to the same dispensation of the faith, wherein himselfe had beene.
Which he rathest chosen to do, as the Apostle speaks Act. 10. not to all the people, but, to us Witnesses. then Chaplains in his house, chosen of God, to the same Dispensation of the faith, wherein himself had been.
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I haue sent for you, to this end, that before my departure, I might giue some testimony of that faith wherein I haue hitherto lived, and am now to die.
I have sent for you, to this end, that before my departure, I might give Some testimony of that faith wherein I have hitherto lived, and am now to die.
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and because I was nowe his ghostly father (which was the vnworthy name, a father bestowed vpon me a childe in comparison) required that I would not neglect to repaire vnto him twise or thrise before his ending.
and Because I was now his ghostly father (which was the unworthy name, a father bestowed upon me a child in comparison) required that I would not neglect to repair unto him twice or thrice before his ending.
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but because omnis homo mendax, (wherein we tooke his meaning to be, that a man might flatter and beguile himselfe) therefore he a gaine required my resort vnto him.
but Because omnis homo mendax, (wherein we took his meaning to be, that a man might flatter and beguile himself) Therefore he a gain required my resort unto him.
Neither know I any thing in the world, wherewith your conscience should be troubled. He finally concluded, I die in perfite peace of conscience both with God and man.
Neither know I any thing in the world, wherewith your conscience should be troubled. He finally concluded, I die in perfect peace of conscience both with God and man.
Wherein the particular legacies which he bequeathed were these. 1. To my selfe (which I holde more precious than the finest gold) fatherly exhortation to go forward in plāting the gospel of Christ which I had begun. 2. To the Papists wholsōe admonitiō to relinquish their errours having no groūd in the scriptures.
Wherein the particular legacies which he bequeathed were these. 1. To my self (which I hold more precious than the Finest gold) fatherly exhortation to go forward in planting the gospel of christ which I had begun. 2. To the Papists wholsone admonition to relinquish their errors having no ground in the Scriptures.
And let thē wel advise thēselues, that at such a time, when there is no cause to suspect favour and partiality to the religion established, no place lefte to dissemble with God or man, Tanti meriti, tanti pectoris, tāti oris, tantae virtutis episcopu.
And let them well Advice themselves, that At such a time, when there is no cause to suspect favour and partiality to the Religion established, no place left to dissemble with God or man, Tanti Merit, tanti Heart, tāti oris, Tantae virtue episcopu.
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so learned a Byshope, gaue such counsaile vnto them. 3. To all the members of the Church of England, vnity of soule and heart, to embrace the doctrine authorized.
so learned a Bishop, gave such counsel unto them. 3. To all the members of the Church of England, unity of soul and heart, to embrace the Doctrine authorized.
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And like a true Hebrew, he hath eaten his last passeover amongst vs, and it is past from death to life, where with vnspeakable ioy of heart, he recompteth betweene himselfe and his soule, Sicut audivimus, sic et vidimus,
And like a true Hebrew, he hath eaten his last passover among us, and it is passed from death to life, where with unspeakable joy of heart, he recompteth between himself and his soul, Sicut audivimus, sic et vidimus,
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and with the blessed Angells of heaven, and all the congregation of first borne, singeth the songue of Moses, a songue of victory and thanksgiving, rendring all blessing, honour, glory,
and with the blessed Angels of heaven, and all the congregation of First born, sings the songue of Moses, a songue of victory and thanksgiving, rendering all blessing, honour, glory,
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& power to him that sitteth vpon the throne, and the Lambe that was killed, and that vndefiled Spirit which proceedeth from them both, by whome hee was sealed vp at his death to his everlasting redemption.
& power to him that Sitteth upon the throne, and the Lamb that was killed, and that undefiled Spirit which Proceedeth from them both, by whom he was sealed up At his death to his everlasting redemption.
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namely in these recordes, by Salomon, Ahaz, Manasses, Ieroboam, togither with their high places or valleyes, their groues, altars, vesselles, vvheresoever hee found them, either in Ierusalem,
namely in these records, by Solomon, Ahaz, Manasses, Jeroboam, together with their high places or valleys, their groves, Altars, vessels, wheresoever he found them, either in Ierusalem,
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and in the second of Chronicles and foure and thirteeth, vpon the recital wherof is this speach brought in by waie of an Epiphoneme or acclamation, advancing Iosias aboue all other kings,
and in the second of Chronicles and foure and thirteeth, upon the recital whereof is this speech brought in by Way of an Epiphoneme or acclamation, advancing Iosias above all other Kings,
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The testimonie is very ample which is here given vnto him, that for the space almost of fiue hundred yeares, from the first erection of the kingdome to the captivity of Babylon vnder the government of 40. kings of Iudah and Israell, there was not one found who either gaue or tooke the like example of perfection.
The testimony is very ample which is Here given unto him, that for the Molle almost of fiue hundred Years, from the First erection of the Kingdom to the captivity of Babylon under the government of 40. Kings of Iudah and Israel, there was not one found who either gave or took the like Exampl of perfection.
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In the catalogue of which kings, though there were some, not many vertuous and religious, (David, Salomon, Asa, Iehosaphat, Iehu, Ioash, Amasia, Iothan, Hezekias) yet they haue all their staines,
In the catalogue of which Kings, though there were Some, not many virtuous and religious, (David, Solomon, Asa, Jehoshaphat, Iehu, Joash, Amasia, Iothan, Hezekias) yet they have all their stains,
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The wisdome, honor, riches, happines of Salomon every way, were so great, that the Queene of Saba worthily pronounced of him, Blessed be the Lord thy God which loved thee &c. Will you know his blemish? but Salomon loved many out-landish women,
The Wisdom, honour, riches, happiness of Solomon every Way, were so great, that the Queen of Saba worthily pronounced of him, Blessed be the Lord thy God which loved thee etc. Will you know his blemish? but Solomon loved many outlandish women,
Asa, the son of Abiam did right in the eies of the Lord as did David his father 1. King. 15. his heart was vpright with the Lord all his daies, he put downe Maachah his mother for idolatrie? The bitter hearbe that marreth al this, is, but he put not downe the high places.
Asa, the son of Abijam did right in the eyes of the Lord as did David his father 1. King. 15. his heart was upright with the Lord all his days, he put down Maacah his mother for idolatry? The bitter herb that marreth all this, is, but he put not down the high places.
and turned from nothinge that hee commaunded him all the daies of his life, 1. King. 15. thus farre good, saue onelie in the matter of Vriah the Hittire.
and turned from nothing that he commanded him all the days of his life, 1. King. 15. thus Far good, save only in the matter of Uriah the Hittire.
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and whose steps he declined, contrary to the maner of childrē, (for vvho would haue thought when Manasses did ill, and worse than the Amorites, and Amon no better, that Iosias would not haue followed them?) or to haue matched him with a few,
and whose steps he declined, contrary to the manner of children, (for who would have Thought when Manasses did ill, and Worse than the amorites, and Amon no better, that Iosias would not have followed them?) or to have matched him with a few,
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But all times examined, chronicles and recordes sought out, the liues and doings of kings narrowly repeated, Iosias hath the garland from them all, the paragon to all that went before him,
But all times examined, chronicles and records sought out, the lives and doings of Kings narrowly repeated, Iosias hath the garland from them all, the paragon to all that went before him,
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David turned to his armed men & strength of souldiours, Salomon to the daughters of Pharao & Moab, Rehoboā to his young coūsailers, Ieroboam to his golden calues, Ezechias to the treasures of his house, (contrary to the word of the Lord, Deut. 17. hee shall not provide him many horses, neither shall he take him many wiues,
David turned to his armed men & strength of Soldiers, Solomon to the daughters of Pharaoh & Moab, Rehoboan to his young counsellors, Jeroboam to his golden calves, Hezekiah to the treasures of his house, (contrary to the word of the Lord, Deuteronomy 17. he shall not provide him many Horses, neither shall he take him many wives,
The maner & measure of his turning to the Lorde was with all his heart, & withall his soule &c. You seeme to tell me of an Angell of heaven, not of a man that hath his dwelling with mortall flesh:
The manner & measure of his turning to the Lord was with all his heart, & withal his soul etc. You seem to tell me of an Angel of heaven, not of a man that hath his Dwelling with Mortal Flesh:
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for what fault is there in Iosias? or how is he guilty in the breach of any the least commandement of the law, which requireth no more than is here perfourmed? Least you may thinke Iosias immaculate and without spot, vvhich is the onely priviledge of the sonne of GOD, know that he died for sinne,
for what fault is there in Iosias? or how is he guilty in the breach of any the least Commandment of the law, which requires no more than is Here performed? lest you may think Iosias immaculate and without spot, which is the only privilege of the son of GOD, know that he died for sin,
and reforming religion, all terrors & difficulties in so weighty a cause as the chandge of religion is (for chandge it selfe bringeth a mischiefe) all reference to his forefathers, enmity of the world, loue to his quiet set apart, he turneth to the Lord with all his hart &c. So doth the law of loue require:
and reforming Religion, all terrors & difficulties in so weighty a cause as the change of Religion is (for change it self brings a mischief) all Referente to his Forefathers, enmity of the world, love to his quiet Set apart, he turns to the Lord with all his heart etc. So does the law of love require:
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our friendes, and the necessaries of this life in God as his blessings, our enemies for god as his creatures so that whatsoever we loue besides God, maie be carried in the streame of his loue;
our Friends, and the necessaries of this life in God as his blessings, our enemies for god as his creatures so that whatsoever we love beside God, may be carried in the stream of his love;
our loue to him going in a right line, and as a direct sunbeame bent to a certaine scope, our loue to other, either persons or things, comming as broken & reflexed beames frō our loue to God.
our love to him going in a right line, and as a Direct sunbeam bent to a certain scope, our love to other, either Persons or things, coming as broken & reflexed beams from our love to God.
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and that which the Apostle wished to the Thessalonians, that they might be sanctified throughout, and that their whole spirite, soule and body might be kept blamelesse vnto the comming of Iesus Christ, their spirit as the reasonable and abstract part, their soule as the sensuall, their bodie as the ministeriall and organicall, is no way wanting in Iosias.
and that which the Apostle wished to the Thessalonians, that they might be sanctified throughout, and that their Whole Spirit, soul and body might be kept blameless unto the coming of Iesus christ, their Spirit as the reasonable and abstract part, their soul as the sensual, their body as the ministerial and organical, is no Way wanting in Iosias.
For whatsoever was in the hart of Iosias, which •yra vpon the sixth of Deut. & S. Augustine in his first booke of Christian Learning expound the will,
For whatsoever was in the heart of Iosias, which •yra upon the sixth of Deuteronomy & S. Augustine in his First book of Christian Learning expound the will,
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whatsoever in his strength for outward attempt & performance, all the affection of his heart, all the election of his soule, all the administration of his bodie, the iudgment & vnderstāding of the soule as the Lady to the rest, prosecution of his will, excecution of his strength;
whatsoever in his strength for outward attempt & performance, all the affection of his heart, all the election of his soul, all the administration of his body, the judgement & understanding of the soul as the Lady to the rest, prosecution of his will, execution of his strength;
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Bernard in a sermon of Loving God, & in his 20. vpō the Canticles, expoundeth those words of the law thus, thou shalt loue the Lord thy God with all thy heart, that is, kindly, & affectionately;
Bernard in a sermon of Loving God, & in his 20. upon the Canticles, expoundeth those words of the law thus, thou shalt love the Lord thy God with all thy heart, that is, kindly, & affectionately;
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This history considered, I pray you what hindereth the commaūdement & government of the king both in causes and over persons of the church? For 1. in the building of the temple, Iosias giveth direction both to Shaphan & Hilkiah what should be done: 2. the booke of the law is presented vnto him;
This history considered, I pray you what hindereth the Commandment & government of the King both in Causes and over Persons of the Church? For 1. in the building of the temple, Iosias gives direction both to Shaphan & Hilkiah what should be done: 2. the book of the law is presented unto him;
he weepeth, & rēdeth his cloathes as the principall person whō that dāger & care doth principally cōcerne: 3. he assembleth all the people both in Iudah & Ierusalē, the Chronicles adde Ierusalem & Beniamin & al the coūtries that pertained to the childrē of Israel, throughout his whole dominion, both small & great, elders, priests, prophets, levites, both laity & Clergy: 4. he readeth the law in the house of the Lord: 5. he maketh a covenāt himselfe: 6. taketh a covenāt of the people to keep it: 7. he causeth al to stād vnto it, 2. Ch. 34. & cōpelleth al in Israel to serue the Lord: 8. he ordaineth & holdeth a passeover, the like wherof was never seene since the daie of the Iudges,
he weeps, & rendeth his clothes as the principal person whom that danger & care does principally concern: 3. he assembleth all the people both in Iudah & Ierusalē, the Chronicles add Ierusalem & Benjamin & all the countries that pertained to the children of Israel, throughout his Whole dominion, both small & great, Elders, Priests, Prophets, levites, both laity & Clergy: 4. he readeth the law in the house of the Lord: 5. he makes a Covenant himself: 6. Takes a Covenant of the people to keep it: 7. he Causes all to stand unto it, 2. Christ 34. & compelleth all in Israel to serve the Lord: 8. he ordaineth & holds a passover, the like whereof was never seen since the day of the Judges,
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so the priests stood in their places, also the levites in their orders, iuxta regis imperium, according to the cōmaūdemnt of the king : 9. in the purdging of Idolatry,
so the Priests stood in their places, also the levites in their order, Next regis imperium, according to the commaundemnt of the King: 9. in the purdging of Idolatry,
Hee readeth the booke of the covenant, (doubtlesse in person) and in the house of the Lorde, but he standeth not on a pulpit of wood made for preaching, to giue the sense of the law,
He readeth the book of the Covenant, (doubtless in person) and in the house of the Lord, but he Stands not on a pulpit of wood made for preaching, to give the sense of the law,
For so is the wil of God, Deuteronomie the seventeenth, that a booke of the law shoulde be written to lie by the king, to reade therein all the daies of his life, that he might learne to feare the Lord his God,
For so is the will of God, Deuteronomy the seventeenth, that a book of the law should be written to lie by the King, to read therein all the days of his life, that he might Learn to Fear the Lord his God,
By this it is easie to define, if the spirit of peace be not quite gone from vs, a question vnnecessary to be moved, dangerous and costlie to Christendome, (the triall whereof hath not lien in the endes of mens tongues,
By this it is easy to define, if the Spirit of peace be not quite gone from us, a question unnecessary to be moved, dangerous and costly to Christendom, (the trial whereof hath not lain in the ends of men's tongues,
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so many Emperours, Kings, Princes defeated, deprived, their liues by poison, by treason, and other vndutifull meanes vnder-mined, their state deturbed & overthrowen, might yet haue purchased an ende thereof;
so many emperors, Kings, Princes defeated, deprived, their lives by poison, by treason, and other undutiful means undermined, their state deturbed & overthrown, might yet have purchased an end thereof;
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but the question still standeth, and threatneth more tragedies to the earth,) Whither the king may vse his authority in ecclesiastical causes & persons? Who doubteth it, that hath an eare to heare the doings of Iosias? He is the first in all this busines;
but the question still Stands, and threatens more tragedies to the earth,) Whither the King may use his Authority in ecclesiastical Causes & Persons? Who doubteth it, that hath an ear to hear the doings of Iosias? He is the First in all this business;
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not reaching so far as to decree against the decrees of God, to make lawes cōtrary to his law, to erect sacraments or service fighting with his orders,
not reaching so Far as to Decree against the decrees of God, to make laws contrary to his law, to erect Sacraments or service fighting with his order,
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VVhat should I trouble you? Iosias as their Lord, maister and king NONLATINALPHABET, assembleth, commaundeth, causeth, compelleth, buildeth, pulleth downe, planteth, rooteth vp, killeth, burneth, destroyeth.
What should I trouble you? Iosias as their Lord, master and King, assembleth, commandeth, Causes, compelleth, builds, pulls down, plants, roots up, kills, burns, Destroyeth.
Or vvhat doeth Huldah the prophetesse, but pronounce the worde of the Lorde, her person, possessions, family, liberty, life, all that shee had, being otherwise at the kings commaundement? So let Samuel tell Saul of his faultes, Nathan tell David of his, Ahia Ieroboam, Elias & Micheas Ahab, Elizeus Iehoram, Ieremie Zedekias, Iohn Baptist Herod, Ambrose Theodosius,
Or what doth Huldah the prophetess, but pronounce the word of the Lord, her person, possessions, family, liberty, life, all that she had, being otherwise At the Kings Commandment? So let Samuel tell Saul of his Faults, Nathan tell David of his, Ahiah Jeroboam, Elias & Micheas Ahab, Elisha Jehoram, Ieremie Zedekiah, John Baptist Herod, Ambrose Theodosius,
The state of the questiō (me seemeth) is very significantly laid down in that speach of Constantine the Emperour to his Bishoppes, you are Bishoppes within the church,
The state of the question (me seems) is very significantly laid down in that speech of Constantine the Emperor to his Bishops, you Are Bishops within the Church,
they as over seers of the flocke of Christ, he an over-seer of over-seers; they as pastours and fathers, he as a maister and Lord to commaund their service;
they as over seers of the flock of christ, he an overseer of Overseers; they as Pastors and Father's, he as a master and Lord to command their service;
but he the most excellent, having more to doe than any man. Lastly, to them is due obedience and submission rather offered by their chardges than enforced;
but he the most excellent, having more to do than any man. Lastly, to them is due Obedience and submission rather offered by their charges than Enforced;
to the other a subiection compelling & ordering the people whither they will or no. I will drawe the substance of mine intended speach to these tvvo heads:
to the other a subjection compelling & ordering the people whither they will or no. I will draw the substance of mine intended speech to these tvvo Heads:
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1. That the greatest honour and happinesse to kings is to vphold religion: 2. That the greatest dishonour and harme to religion is to pull downe kings.
1. That the greatest honour and happiness to Kings is to uphold Religion: 2. That the greatest dishonour and harm to Religion is to pull down Kings.
If this lie wast, vnfurnished, vnregarded, and men be willing to cry, the time is not yet come, that the house of the Lorde shoulde bee builte or beautified, the plagues that ensue are without nūber:
If this lie waste, unfurnished, unregarded, and men be willing to cry, the time is not yet come, that the house of the Lord should be built or beautified, the plagues that ensue Are without number:
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heaven shal giue no dew, earth no fruite, drought shalbe vpon mountaines & valleyes, much shall be sowne, little brought in, and that little shall bee blowne vpon and brought to nothinge.
heaven shall give no due, earth no fruit, drought shall upon Mountains & valleys, much shall be sown, little brought in, and that little shall be blown upon and brought to nothing.
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as the Queene of Saba blessed both the people of Salomon and the king himselfe, so, happy is the church for drawing her milke and sustenance from such heroicall breasts,
as the Queen of Saba blessed both the people of Solomon and the King himself, so, happy is the Church for drawing her milk and sustenance from such heroical breasts,
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They giue milke and receiue milke, they maintaine the Church and the Church maintaineth them, they bestow favour, honour, patronage, protection, they are favoured, honoured, patronaged and protected againe.
They give milk and receive milk, they maintain the Church and the Church maintaineth them, they bestow favour, honour, patronage, protection, they Are favoured, honoured, patronaged and protected again.
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But on the other side, the bookes are full of the miserable falles ofirreligious princes, their seede, posteritie, whole race and Image for their sakes overturned and wiped from the earth, at one woulde wipe a dish, and turne it vpside-downe.
But on the other side, the books Are full of the miserable falls ofirreligious Princes, their seed, posterity, Whole raze and Image for their sakes overturned and wiped from the earth, At one would wipe a dish, and turn it upside-down.
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and as then the vvormes devoured his lothsome carkasse, so his other vvorme yet liveth and ceaseth not, crying to all the persecutors vnder heaven, take heede. Hee thought to haue made the holy city a burying place,
and as then the worms devoured his loathsome carcase, so his other worm yet lives and ceases not, crying to all the persecutors under heaven, take heed. He Thought to have made the holy City a burying place,
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Likewise Galerius lying sicke of a wretched disease, crieth to haue the Christians spared, and that temples and oratories should be allovved them, that they might pray for the life of the Emperour.
Likewise Galerius lying sick of a wretched disease, cries to have the Christians spared, and that Temples and oratories should be allowed them, that they might pray for the life of the Emperor.
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The vnripe, vnseasonabl, vnnaturall deathes, of men more vnnaturall in their liues, the monsters and curses of the earth they trode vpon, the bane of the ayre they drewe, the rulers of the Ievves and Romanes, high Priestes, Princes, Emperours,
The unripe, unseasonable, unnatural deaths, of men more unnatural in their lives, the monsters and curses of the earth they trodden upon, the bane of the air they drew, the Rulers of the Jewish and Romans, high Priests, Princes, emperors,
and by the space of three hundred yeares, the workers of the tenne persecutions, no meanes plagues to the Christian faith than those tenne plagues were to Egypt,
and by the Molle of three hundred Years, the workers of the tenne persecutions, no means plagues to the Christian faith than those tenne plagues were to Egypt,
or rather tenne times tenne persecutions, for they were multiplied like Hydraes heades, proclaimed to the Princes of succeeding ages, not to heave at Ierusalem, it is to heavie a stone, lapis comminuens, a stone that vvhere it falleth will bruise to peeces;
or rather tenne times tenne persecutions, for they were multiplied like Hydraes Heads, proclaimed to the Princes of succeeding ages, not to heave At Ierusalem, it is to heavy a stone, lapis comminuens, a stone that where it falls will bruise to Pieces;
nor to warre against the Sainctes, to bande themselves against the Lordes anointed, and against his anointed, the Church, vnlesse they take pleasure to buy it with the same price vvherevvith others have done before them, to have their flesh stincke ▪ vpon their backes,
nor to war against the Saints, to band themselves against the lords anointed, and against his anointed, the Church, unless they take pleasure to buy it with the same price wherewith Others have done before them, to have their Flesh stink ▪ upon their backs,
or burnt, some by their owne handes, some of their servantes, children, and wives, as is most easie to proove in the race of 40. Emperours, the Lord getting honour vpon them,
or burned, Some by their own hands, Some of their Servants, children, and wives, as is most easy to prove in the raze of 40. emperors, the Lord getting honour upon them,
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Heliogabalus thought by the pollicy of his head, to have prevented the extraordinary hand of God, providing him ropes of silke, swordes of gold, poison in Iacinthes, a turtet plated with gold, and bordered with precious stones:
Heliogabalus Thought by the policy of his head, to have prevented the extraordinary hand of God, providing him ropes of silk, swords of gold, poison in Jacinths, a turtet plated with gold, and bordered with precious stones:
nor Levite, Prophet, Evāgelist, Apostle, christian Bishop, ever hath taught, counsailed, & much lesse practised, I say not against lawfull magistrates,
nor Levite, Prophet, Evāgelist, Apostle, christian Bishop, ever hath taught, counseled, & much less practised, I say not against lawful Magistrates,
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go into the worlde, preach, baptize, loose, retaine, remit, feede, take the keyes, receaue the holy Ghost, what one syllable soundeth that way? vnlesse to go into the worlde be to go and overrunne the world, to shake the pillers and foundations thereof with mutinies and seditions, to replenish it with more than Catilanary conspiracies, to make one Diocesse,
go into the world, preach, baptise, lose, retain, remit, feed, take the keys, receive the holy Ghost, what one syllable soundeth that Way? unless to go into the world be to go and overrun the world, to shake the pillars and foundations thereof with mutinies and seditions, to replenish it with more than Catilinary conspiracies, to make one Diocese,
Yea let them answere that saying (these priestes and successours of Romulus, Giants of the earth, incend•aries of the Christian world) you shall bee brought before governours and kings,
Yea let them answer that saying (these Priests and Successors of Romulus, Giants of the earth, incend•aries of the Christian world) you shall be brought before Governors and Kings,
and skouraged in their Councelles, if ever our Saviour had meāing, governours & kings shalbe brought before you, Emperours shall kisse your feete, waite at your gates in frost and colde, resigne their crownes into your handes,
and skouraged in their Councils, if ever our Saviour had meaning, Governors & Kings shall brought before you, emperors shall kiss your feet, wait At your gates in frost and cold, resign their crowns into your hands,
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and hold your stirrops, or that Princes shoulde eate bread vnder your tables like dogges. I shame almost to report, that a skar-crow in an hedge should thus terrifie Eagles.
and hold your stirrups, or that Princes should eat bred under your tables like Dogs. I shame almost to report, that a skar-crow in an hedge should thus terrify Eagles.
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Wher was then the effect of that praier which David made in the Psalme, O Lord giue thy iudgement vnto the king, whē the kings of the earth were so bewitched and enchanted with that cup of fornicatiō? Christ,
Where was then the Effect of that prayer which David made in the Psalm, Oh Lord give thy judgement unto the King, when the Kings of the earth were so bewitched and enchanted with that cup of fornication? christ,
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though the iudge of the quicke and dead, refused to be a iudge in a private inheritance, who made me a iudge or divider over you ? these wilbe iudges and disposers of Kingdomes, Empires, Dukedomes,
though the judge of the quick and dead, refused to be a judge in a private inheritance, who made me a judge or divider over you? these will judges and disposers of Kingdoms, Empires, Dukedoms,
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Let not a priest giue an accusation against a Bishop, not a Deacon against a priest, not a sub-deacon against a Deacon, not an Acolyth against a sub-deacon, not an exorcist against an Acolyth, but as for the highest prelate hee shalbe iudged by no man, because it is vvritten, non est discipulus &c. So did the Devill apply the scriptures.
Let not a priest give an accusation against a Bishop, not a Deacon against a priest, not a subdeacon against a Deacon, not an Acolyth against a subdeacon, not an exorcist against an Acolyth, but as for the highest prelate he shall judged by no man, Because it is written, non est discipulus etc. So did the devil apply the Scriptures.
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hee meaneth of temporall powers, because they beare the sword, & require tribute: & Chrysostome expoundeth it of all sortes of soules, both secular & religious.
he means of temporal Powers, Because they bear the sword, & require tribute: & Chrysostom expoundeth it of all sorts of Souls, both secular & religious.
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Where by oxen are meant Iewes and heretiques, by beast of the field Pagans and infidelles, by sheepe Christian both kings and subiects, by birdes of the aire, Angelles in heaven, by fishes in the sea, soules in purgatory.
Where by oxen Are meant Iewes and Heretics, by beast of the field Pagans and Infidels, by sheep Christian both Kings and Subjects, by Birds of the air, Angels in heaven, by Fish in the sea, Souls in purgatory.
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Nay they will take both the law and gospell, and make them speake vanity, blasphemy, meere contradiction, rather than want authorities to vphold their kingdome.
Nay they will take both the law and gospel, and make them speak vanity, blasphemy, mere contradiction, rather than want authorities to uphold their Kingdom.
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Thus when Adrian set his foote in the necke of the Emperour, he alleaged the words of the Psalme, thou shalt tread vpon the adder & the basiliske &c. The Emperour highly sinned that he had not a sting to thrust forth against him, and to tame his pride.
Thus when Adrian Set his foot in the neck of the Emperor, he alleged the words of the Psalm, thou shalt tread upon the adder & the Basilisk etc. The Emperor highly sinned that he had not a sting to thrust forth against him, and to tame his pride.
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Iohn the 22. perverted the words of Christ to this purpose, behold, I haue set theeover kingdomes &c. Innocentius the 3. fetcheth a prophecy of his vsurped Hierachie from the first creation:
John the 22. perverted thee words of christ to this purpose, behold, I have Set theeover kingdoms etc. Innocentius the 3. Fetches a prophecy of his usurped Hierarchy from the First creation:
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& for this cause, they say, to shew the difference, the Pope hath his vnction on the head, the Emperour but on his armes· To leaue their glosses and devises, let vs harken to their practise.
& for this cause, they say, to show the difference, the Pope hath his unction on the head, the Emperor but on his armes· To leave their Glosses and devises, let us harken to their practice.
What a strange commaūdement was that which Gregory the 7. sent forth? we commaund, that no man of what condition soever he be, either king or Archbishop, Bishop, Duke, Earle, Marques,
What a strange Commandment was that which Gregory the 7. sent forth? we command, that no man of what condition soever he be, either King or Archbishop, Bishop, Duke, Earl, Marques,
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In excommunicating the Emperour then being, he vsed this forme, Henry the king, sonne of Henry late Emperour, I throw downe from all both imperiall and royall administration:
In excommunicating the Emperor then being, he used this Form, Henry the King, son of Henry late Emperor, I throw down from all both imperial and royal administration:
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and I absolue from their othe of obedience all christians subiect to his authority : and being requested to vse more mildnes in proceeding to excommunicate him, answered for himselfe,
and I absolve from their other of Obedience all Christians Subject to his Authority: and being requested to use more mildness in proceeding to excommunicate him, answered for himself,
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when Christ committed his church to Peter, and said, feed my sheepe, did he exempte kinges? afterward he calleth vpon Peter & Paul, & saith vnto them, go to now, & so vse the matter, that all men may vnderstand,
when christ committed his Church to Peter, and said, feed my sheep, did he exempt Kings? afterwards he calls upon Peter & Paul, & Says unto them, go to now, & so use the matter, that all men may understand,
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if your selues haue power to binde & loose in heaven, that we may haue also power on earth, both to take awaye and to giue, Empires, kingdomes, principalities,
if your selves have power to bind & lose in heaven, that we may have also power on earth, both to take away and to give, Empires, kingdoms, principalities,
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It is a notable admonition which Massonus there giveth in the knitting vp of his life, I vvoulde wish the Bishoppes of the cittie not to make kings their enemies, who are willing to be their friendes ;
It is a notable admonition which Massonus there gives in the knitting up of his life, I would wish the Bishops of the City not to make Kings their enemies, who Are willing to be their Friends;
let them admonish and pray them and ther harty praiers shall bee insteede of commanding: but to threaten, terrifie, raise vp armes, is not beseeming Bishoppes.
let them admonish and pray them and their hearty Prayers shall be instead of commanding: but to threaten, terrify, raise up arms, is not beseeming Bishops.
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On a time, vvhen Paul the seconde vvent about to pull downe that colledge, hee besought the Pope that the matter might first bee hearde before the maisters of the rowels or other like iudges:
On a time, when Paul the seconde went about to pull down that college, he besought the Pope that the matter might First be heard before the masters of the rowels or other like judges:
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itané, a•t? nos ad iudices revocas? What? Is it come to this, saieth hee? doest thou call vs backe vnto iudges? doest thou not knovvs that all the lavves are placed in the shrine of my breast? Innocentius the sixt sendeth Carilas a Spanish Cardinall,
itané, a•t? nos ad Judges revocas? What? Is it come to this, Saith he? dost thou call us back unto judges? dost thou not knows that all the laws Are placed in the shrine of my breast? Innocentius the sixt sends Carilas a Spanish Cardinal,
Innocentius the seventh had a meeker spirite, of vvhome Bap•ista Fulgosus vvrireth, that such idle houres as hee had, he bestowed in pruning his orcharde, and wisheth that other Popes had done the like, vvho vvere better pleased with making warre;
Innocentius the seventh had a Meeker Spirit, of whom Bap•ista Fulgosus vvrireth, that such idle hours as he had, he bestowed in pruning his orchard, and wishes that other Popes had done the like, who were better pleased with making war;
Iulius the 2. who from Iulianus turned his name to Iulius, that hee might somewhat match himselfe with Iulius Caesar, was wont to say, It is a base thing that the Levites shoulde serue and bee in subiection, vvho rather are meete to governe other men, Erasmus being at Bonony in his time, thus writeth to his friende;
Julius the 2. who from Iulianus turned his name to Julius, that he might somewhat match himself with Julius Caesar, was wont to say, It is a base thing that the Levites should serve and be in subjection, who rather Are meet to govern other men, Erasmus being At Bologna in his time, thus Writeth to his friend;
At this present, studies are very colde in Italie, warres verie hote: Iulius the highest Bishoppe, fighteth, vanquisheth, triumpheth, and playeth the part of Iulius indeede.
At this present, studies Are very cold in Italy, wars very hight: Julius the highest Bishop, fights, vanquisheth, Triumpheth, and plays the part of Julius indeed.
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Petr. Thou art called the servaunt of servauntes, take heede thou make not thy selfe the Lorde of Lordes, remember thy profession, remember thy debt, remember thy Lorde, vvho iustlie is angrie vvith none more than vvith his Vicar or deputie :
Peter Thou art called the servant of Servants, take heed thou make not thy self the Lord of lords, Remember thy profession, Remember thy debt, Remember thy Lord, who justly is angry with none more than with his Vicar or deputy:
Nowe if their spirites bee so mightie and vntamed, let them exercise them at home, with mutuall insidiations, contentions, depositions, murtheringes, poysonings,
Now if their spirits be so mighty and untamed, let them exercise them At home, with mutual insidiations, contentions, depositions, murderings, poisonings,
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And if ever that iudgement vvere true vvhich Petrarch gaue, that the life of men is shorte, of kinges shorter, of Popes shortest of all, let it bee true still;
And if ever that judgement were true which Petrarch gave, that the life of men is short, of Kings shorter, of Popes Shortest of all, let it be true still;
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but God for his owne glorie, and for his gospel and Churches sake, establish the thrones, strengthen the handes, lengthen the daies, preserue the liues, honour the faces of all religious and vertuous Princes.
but God for his own glory, and for his gospel and Churches sake, establish the thrones, strengthen the hands, lengthen the days, preserve the lives, honour the faces of all religious and virtuous Princes.
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and a further animation, to you my brethren, and the children of this lande to continue your obedience and faith, to make some little comparison, betwixte good king Iosias,
and a further animation, to you my brothers, and the children of this land to continue your Obedience and faith, to make Some little comparison, betwixt good King Iosias,
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and for that the quiet & tranquillity of this Land was by her happy governement restored. 2. Iosias was prophecied of long before his birth, 1. Kings 13. O altar altar &c. Beholde, a childe shalbe borne to the house of David, Iosias by name;
and for that the quiet & tranquillity of this Land was by her happy government restored. 2. Iosias was prophesied of long before his birth, 1. Kings 13. Oh altar altar etc. Behold, a child shall born to the house of David, Iosias by name;
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and vpon thee shall hee offer the priestes of the high places &c. and vndoubtedly they presaged much of the abolishinge of altars and priestes, vnder the raigne of Queene Elizabeth, vvho laboured to prevent her government by such manifold practises. 3. Iosias at the age of 16. yeares sought the God of his father David:
and upon thee shall he offer the Priests of the high places etc. and undoubtedly they presaged much of the abolishing of Altars and Priests, under the Reign of Queen Elizabeth, who laboured to prevent her government by such manifold practises. 3. Iosias At the age of 16. Years sought the God of his father David:
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and that glorious blossome her brother of blessed memorie, were dedicated to true religion. 4. Iosias forsaketh the idolatry of Amon and Manasses that went next before him,
and that glorious blossom her brother of blessed memory, were dedicated to true Religion. 4. Iosias Forsaketh the idolatry of Amon and Manasses that went next before him,
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and reneweth the waies of her father and brother almost worne out. 5. Iosias had a good priest, a good prophet, a good chauncellour, a good nobility, faithfull vvorkemen.
and Reneweth the ways of her father and brother almost worn out. 5. Iosias had a good priest, a good Prophet, a good chancellor, a good Nobilt, faithful workmen.
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It had not beene possible to haue repaired the ruines of defaced religion within this land, without the advise and assistaunce of as faithfull a Counsaile, and as zealous Priests:
It had not been possible to have repaired the ruins of defaced Religion within this land, without the Advice and assistance of as faithful a Counsel, and as zealous Priests:
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Queene Elizabeth left neither colledge nor cloister, nor any other cage of Idolatrous birdes, and neither Monke nor Frier to feede her people with errours. 7. Iosias found & restored the booke of the lawe hidden in obscurity:
Queen Elizabeth left neither college nor cloister, nor any other cage of Idolatrous Birds, and neither Monk nor Friar to feed her people with errors. 7. Iosias found & restored the book of the law hidden in obscurity:
shee the everlasting gospell to bee preached throughout all her realmes and dominions. Iosias maketh a covenant himselfe, and taketh a covenant of his people to obserue it:
she the everlasting gospel to be preached throughout all her Realms and Dominions. Iosias makes a Covenant himself, and Takes a Covenant of his people to observe it:
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And as Iosias turned to the Lorde, with all his hearte &c. So whither her beautifull feete haue not taken a contrary course to that vvherein others had walked before her,
And as Iosias turned to the Lord, with all his heart etc. So whither her beautiful feet have not taken a contrary course to that wherein Others had walked before her,
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and vvhither to the Lorde alone, Angelles and Saintes omitted, who in the consciences and opinions of men had set their seates by the seate of Almightie God,
and whither to the Lord alone, Angels and Saints omitted, who in the Consciences and opinions of men had Set their seats by the seat of Almighty God,
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nor practises vvithout her realme, nor rebellions within, nor the dissoialtie of male-contented subiectes, nor trecherie vvithin her Courte and almost in her bosome, did ever affright, at least not shake from her first loue,
nor practises without her realm, nor rebellions within, nor the dissoialtie of Malecontented Subjects, nor treachery within her Court and almost in her bosom, did ever affright, At least not shake from her First love,
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And when shee is gathered to her fathers, (the burthen and woe whereof, if the will of God bee, fall vpon an other age) let her goe to rest with greater tokens of his favour,
And when she is gathered to her Father's, (the burden and woe whereof, if the will of God be, fallen upon an other age) let her go to rest with greater tokens of his favour,
Then shal al the orders and companies of this Realme from the honorable counsailour to him that draweth water to the campe, from the man of gray haires to the young childe, that knovveth but the righte hand from the left, plentifully water their cheekes,
Then shall all the order and companies of this Realm from the honourable Counsellor to him that draws water to the camp, from the man of grey hairs to the young child, that Knoweth but the right hand from the left, plentifully water their cheeks,
And those that shall write heereafter in the generations to come, shall bee able as iustly to supply the other part, Neither arose there after her, any that was like vnto her.
And those that shall write hereafter in the generations to come, shall be able as justly to supply the other part, Neither arose there After her, any that was like unto her.
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And I verily perswade my selfe, that as the Lord was angry with Iudah and Ierusalem, and threatned to bring evill vpon them, yet differred to execute that iudgement, in the daies of Iosias, with promise of a peaceable buriall,
And I verily persuade my self, that as the Lord was angry with Iudah and Ierusalem, and threatened to bring evil upon them, yet differed to execute that judgement, in the days of Iosias, with promise of a peaceable burial,
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I vvill not put you in feare with the fatall periode of kingdomes, vvhich many both Philosophers and Divines more than imagine ▪ conceaving by reason, that as in the bodies of men and other living creatures,
I will not put you in Fear with the fatal Period of kingdoms, which many both Philosophers and Divines more than imagine ▪ conceiving by reason, that as in the bodies of men and other living creatures,
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The Consuls of Rome continued 462. the Monarchy flourished 454. Constantinople vvas the seate of the Roman Emperour 489. La Noue vvhen he wrote his military and politicke discourses observed the like number of time in their kingdome of France from the daies of Hugh Capetz.
The Consuls of Rome continued 462. the Monarchy flourished 454. Constantinople was the seat of the Roman Emperor 489. La Noue when he wrote his military and politic discourses observed the like number of time in their Kingdom of France from the days of Hugh Capetz.
and God hath added therevnto, as the fifteene yeares of Ezechias, and as the surplusage of his loue, onely the happy raigne of our liege Lady and Mistresse that now ruleth.
and God hath added thereunto, as the fifteene Years of Hezekiah, and as the surplusage of his love, only the happy Reign of our liege Lady and Mistress that now Ruleth.
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But as the Apostle spake in his Revelation, Heere is wisedome, If any man may haue wisedome enough, let him accompte the number of kingdomes in this sorte.
But as the Apostle spoke in his Revelation, Here is Wisdom, If any man may have Wisdom enough, let him accompt the number of kingdoms in this sort.
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And he often threatned his people, if they provoked him vvith straunge Gods, to provoke them againe vvith a strange people and to driue them out of the good lande, vvhither hee sent them to dwell,
And he often threatened his people, if they provoked him with strange God's, to provoke them again with a strange people and to driven them out of the good land, whither he sent them to dwell,
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All those remooues and chandges that wee reade of in the booke of God, and in other histories, the emptying of the land of Canaan from her naturall inhabitantes, deposing of one state and setting vp an other, deviding the tribes, raising kingdome against kingdome, the vntimely deathes & deprivations of princes, the disinheriting and displacing of the eighte line, leading into captivity from country to country as it were povvring from vessell to vessel, sometimes no king at all, sometimes many, sometimes wicked, sometimes a babe, sometimes a stranger of a fierce countenance and vnknowne language, all the commo•ions and perturbations of kingdomes, invasions of kings one vpon the others dominions, rebellions of subiectes,
All those removes and chandges that we read of in the book of God, and in other histories, the emptying of the land of Canaan from her natural inhabitants, deposing of one state and setting up an other, dividing the tribes, raising Kingdom against Kingdom, the untimely deaths & deprivations of Princes, the disinheriting and displacing of the eighte line, leading into captivity from country to country as it were Pouring from vessel to vessel, sometime no King At all, sometime many, sometime wicked, sometime a babe, sometime a stranger of a fierce countenance and unknown language, all the commo•ions and perturbations of kingdoms, invasions of Kings one upon the Others Dominions, rebellions of Subjects,
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For the sins of the people, the princes, the people themselues, the government, the policy, the religion, the peace, the plenty of the land shal often be chandged.
For the Sins of the people, the Princes, the people themselves, the government, the policy, the Religion, the peace, the plenty of the land shall often be changed.
We haue long and faithfully preached against your sinnes, the dissolvers, you see, of kingdomes & common weales, that if it were possible, we might bring them also to their periode,
We have long and faithfully preached against your Sins, the dissolvers, you see, of kingdoms & Common weals, that if it were possible, we might bring them also to their Period,
VVill you not be made cleane? when shall it once be? But if our preachings cannot mooue you, he that in times past at sundry times and in sundry manners spake vnto our fathers, hath also sundry voices,
VVill you not be made clean? when shall it once be? But if our preachings cannot move you, he that in times passed At sundry times and in sundry manners spoke unto our Father's, hath also sundry voices,
Formosi pecoris Custos form•sior ipsa, an happy Queene of an happy people (the Lord yet saving both her & vs with the healthfull power of his right hand) shall be pulled from vs. Wee haue hitherto lived in peace, equall to that in the daies of Augustus, such,
Formosi pecoris Custos form•sior ipsa, an happy Queen of an happy people (the Lord yet Saving both her & us with the healthful power of his right hand) shall be pulled from us we have hitherto lived in peace, equal to that in the days of Augustus, such,
But it may fall out, that as when the Emperour Pertinax was dead, they cried with redoubled showtes into the aire, till they were able to cry no longer, while Pertinax lived and governed, wee lived in safety, and feared no man ;
But it may fallen out, that as when the Emperor Pertinax was dead, they cried with redoubled shouts into the air, till they were able to cry no longer, while Pertinax lived and governed, we lived in safety, and feared no man;
Will you not feele the warnings of Gods wrath, till the yron haue entred into your soules and drawne bloud after it? you knovv vvho it is that hangeth over your heades;
Will you not feel the Warnings of God's wrath, till the iron have entered into your Souls and drawn blood After it? you know who it is that hangs over your Heads;
of vvhome and other princes I may say as they said in Athens of Demades and Demosthenes their oratours, Demosthenes is meete for Athens, iustly assised and fitted to the city, Demades over-great;
of whom and other Princes I may say as they said in Athens of Demades and Demosthenes their Orators, Demosthenes is meet for Athens, justly assised and fitted to the City, Demades overgreat;
and for this cause there is a busye spirite gone forth in the mouthes of all his Prophets, Vnus Deus, vnus Papa, vnus rex Christianismi, Magnus rex Catholicus, & vniversalis:
and for this cause there is a busy Spirit gone forth in the mouths of all his prophets, Vnus Deus, vnus Papa, vnus rex Christianism, Magnus rex Catholicus, & Universalis:
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God graunt that they bee not found in England, vvho haue saide vpon that happye and miraculous event in discomfiting his forces, vvee vvill trust in our bovves,
God grant that they be not found in England, who have said upon that happy and miraculous event in discomfiting his forces, we will trust in our bows,
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and our svvordes and speares shall heereafter deliver vs. There touching of late in Cornevvale, the vtmost skirt of our lande, no doubt, vvas some little vvarning from God.
and our svvordes and spears shall hereafter deliver us There touching of late in Cornevvale, the utmost skirt of our land, no doubt, was Some little warning from God.
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and till the pointe thereof sticke in our heart, till there bee firing of our tovvnes, ransackinge of our houses, dashinge of our infants against the stones in the streetes, vvee vvill not regarde.
and till the point thereof stick in our heart, till there be firing of our Towns, ransacking of our houses, dashing of our Infants against the stones in the streets, we will not regard.
And if there were no other reason to make you tremble before his face, yet do it for your owne politicke good (because you are threatned by a deadly enimy, vvho accompteth himselfe the cedar, and vs but the thistle in Libanon, and whose povver is not contemptible,
And if there were no other reason to make you tremble before his face, yet do it for your own politic good (Because you Are threatened by a deadly enemy, who accompteth himself the cedar, and us but the thistle in Lebanon, and whose power is not contemptible,
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Our pride calleth for humiliation, shee is ascended on high, and asketh, who shall fetch me downe? yet I haue red of those whose wimples, and calles, and perewigges haue beene turned into nakednes and baldnes,
Our pride calls for humiliation, she is ascended on high, and asks, who shall fetch me down? yet I have read of those whose wimples, and calls, and perewigges have been turned into nakedness and baldness,
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and they haue run too and fro, smiting their breastes, and tearing the haire of their heades, suffering it to be blowne about their eares with the wind,
and they have run too and from, smiting their breasts, and tearing the hair of their Heads, suffering it to be blown about their ears with the wind,
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Our clocks are not vvell kept, nor our chimneyes good (which I haue heard to be two signes of a well ordered common wealth,) that is, our hours are mispent, our callings not followed,
Our clocks Are not well kept, nor our Chimneys good (which I have herd to be two Signs of a well ordered Common wealth,) that is, our hours Are Mis-spent, our callings not followed,
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as you haue eaten others, and then whose shall these thinges bee, which with so much sweat of your browes, carefulnes of heart, wracke of conscience, breach of charitie, wrong to humane societies, you haue laid togither •or some barbarous and vnmercifull souldior, to lay open your hedges, reape your fields, rifle your coffers, levell your houses with the ground,
as you have eaten Others, and then whose shall these things be, which with so much sweat of your brows, carefulness of heart, wrack of conscience, breach of charity, wrong to humane societies, you have laid together •or Some barbarous and unmerciful soldier, to lay open your hedges, reap your fields, rifle your coffers, level your houses with the ground,
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Your mercilesse mony exactions, you the infamous vsurers of the North of England, you the Iewes & Iudases of our land that would sell Christ for mony if hee were amongst you, you the engrossers of graine in this time of death,
Your merciless money exactions, you the infamous usurers of the North of England, you the Iewes & Judas's of our land that would fell christ for money if he were among you, you the engrossers of grain in this time of death,
for not bringing forth your corne, you that adde affliction to affliction, and strengthen the hand of penury amongst vs, vse the talents of the Lord not your owne pounds, to the honourable advauntage of your maister and the durable gaine of your soules,
for not bringing forth your corn, you that add affliction to affliction, and strengthen the hand of penury among us, use the Talents of the Lord not your own pounds, to the honourable advantage of your master and the durable gain of your Souls,
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and our Queene shall long reigne over vs. Buy the length of her life with your silver and gold, you that are rich in this world, rich in this lande, distribute to the poore, scatter for Gods sake,
and our Queen shall long Reign over us Buy the length of her life with your silver and gold, you that Are rich in this world, rich in this land, distribute to the poor, scatter for God's sake,
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Traitours, forbeare at length to plot your treasons, which haue long bred, never brought forth. The Lord is king, and his hand-maide is Queene, bee the earth never so impatient.
Traitors, forbear At length to plot your treasons, which have long bred, never brought forth. The Lord is King, and his handmaid is Queen, be the earth never so impatient.
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than that which is written in the booke of God, that a band of souldiours follovved Saul whose harts the Lorde had touched, but they were wicked that cried,
than that which is written in the book of God, that a band of Soldiers followed Saul whose hearts the Lord had touched, but they were wicked that cried,
as if you were one man, & say with a strong vnited cry, & a perfite heart, that God may regard it from aboue, O Lord preserue Queene Elizabeth ▪ And let AMEN even the faithfull witnes of heaven, the worde & truth of his father say Amen vnto it.
as if you were one man, & say with a strong united cry, & a perfect heart, that God may regard it from above, Oh Lord preserve Queen Elizabeth ▪ And let AMEN even the faithful witness of heaven, the word & truth of his father say Amen unto it.
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as tender as thine owne bowels, water her with thē deaw of heaven as the goodliest plant that ever our country bare, hide her like a chosen shafte in the quiver of thy carefullest providence,
as tender as thine own bowels, water her with them dew of heaven as the Goodliest plant that ever our country bore, hide her like a chosen shaft in the quiver of thy carefullest providence,
Homil 15. Nisi gehenna intentata esset, omnes in gehennā laberemur. Non ergo minus, quod semper dico, dei providētiam gehenna commendat, quàm promissio regni. Homil. 5. ad pop. Antioch.
Homily 15. Nisi gehenna intentata esset, omnes in gehennā laberemur. Non ergo minus, quod semper dico, dei providētiam gehenna commendat, quàm Promissio Regni. Homily 5. ad pop. Antioch.
1 He arose. 2 To flie. 3 Vnto Tharsis. 4 From the presēce, &c 5 He went downe, &c. The disob•dience of Ionas. NONLATINALPHABET. 2. Thes. 3. Non agit sed satagis.
1 He arose. 2 To fly. 3 Unto Tharsis. 4 From the presence, etc. 5 He went down, etc. The disob•dience of Ionas.. 2. Thebes 3. Non agit sed satagis.
Multi dit populares ▪ unus naturalis. NONLATINALPHABET. Nec opus est proprio vocabulo, nisi cum nomen exigit multitudo. S••om. 5. Non vt nomē eius proferentes dicimus ▪ sed propter rei in•ffa•ilis ampli••udinē Exod 3. Ego sum existens, se ipsum non existentibus opponem.
Multi dit populares ▪ Unus Naturalis.. Nec opus est Properly Vocabulo, nisi cum Nome exigit multitudo. S••om. 5. Non vt nomē eius proferentes dicimus ▪ sed propter rei in•ffa•ilis ampli••udinē Exod 3. Ego sum existens, se ipsum non existentibus opponem.
Ar• artium, disciplina disciplinarū regere hominem. Nazianz. Superiores sunt, qui superiores esse sciunt. Ber. ser. 23. in cant. Civium non servitus trae dita sed 〈 ◊ 〉 tela. Nec resp. tu• sed tu reip. Senec. de •le, Strom. 5.2. de consid, ad Eugen.
Ar• Arts, Discipline disciplinarū Regere hominem. Nazianz Superiores sunt, qui Superiores esse sciunt. Ber. ser. 23. in Cant. Citizens non Servitus trae dita sed 〈 ◊ 〉 Tela. Nec resp. tu• sed tu Reip. Seneca de •le, Strom. 5.2. de Consider, and Eugen
Cuius iussu homines nas 〈 ◊ 〉, eius & iussu reges ▪ constituuntur. Rex instituitur à Deo, constituitur à populo. Datur illi regn• à Deo, traditur à populo. Regnat rex à Deo. per et propter populum. Eligitur rex à Deo, con•firmatur electus â populo. Vindic. tyran. qu. 3.
Cuius iussu homines nas 〈 ◊ 〉, eius & iussu reges ▪ constituuntur. Rex instituitur à God, constituitur à populo. Datur illi regn• à God, traditur à populo. Reigneth rex à God per et propter Populum. Eligitur rex à God, con•firmatur Electus â populo. Vindic tyrant. queen. 3.
Nihil tam voluntariū quàm religio. L•ctant. Cala•us an Indian Philosopher to Alexander. Mon•do magis quam minando, Aug. •p. 65. Fides suadenda non impo•enda Bern ser. 66. in cant. Ad Vincen•ium. Numquid ideo negligēda est medicina quia nonnullorū est insanabilis pestilen•ia. Lib. 9. cont. Crescou. c. 51
Nihil tam voluntariū quàm Religio. L•ctant. Cala•us an Indian Philosopher to Alexander. Mon•do magis quam minando, Aug. •p. 65. Fides suadenda non impo•enda Bern ser. 66. in Cant. Ad Vincen•ium. Numquid ideo negligēda est medicina quia nonnullorū est insanabilis pestilen•ia. Lib. 9. contentedly. Crescou. c. 51
Consultoria, quaeri• quid agendum. Divisoria, quid cui { que } dividendū. Divinato•ia. quid fu•urum. Levit. 16. Numb. 33. Ios. 7. 1. Sam. 10. Actes 1. Comment. in act. Epist. 180.
Consultoria, quaeri• quid agendum. Divisoria, quid cui { que } dividendum. Divinato•ia. quid fu•urum. Levit. 16. Numb. 33. Ios. 7. 1. Sam. 10. Acts 1. Comment. in act. Epistle 180.
Ad negoti• saecularia & vitae huius vanitatem ▪ divina oracula convertere. Aug. ad inquisit. Ian. Epist. 119. cap. 20. see more there Scriptū est. Paule wee knowe.
Ad negoti• saecularia & vitae Huius vanitatem ▪ Divine oracula convertere. Aug. and Inquisitive. Jan Epistle 119. cap. 20. see more there Scriptū est. Paul we know.
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Si magicae, non vult tales; si licitae, non vult per tales. li. 8. de civ. Dei. c. 19 Miracula nō sacitis, quae si faceretis, tamen in vobis caveremus. li. 13.
Si magicae, non vult tales; si licitae, non vult per tales. li. 8. the civ. Dei. c. 19 Miracles nō sacitis, Quae si faceretis, tamen in vobis caveremus. li. 13.
Vs { que } ad apiū formicarū { que } perfectionē. 2. Acad. qu. Minutorum operum fabricator. He made a chariot, that was covered vnder the winge of a gnatte, and a shippe vnder a bees wing.
Us { que } ad apiū formicarū { que } perfectionē. 2. Acad queen. Minutorum Operum fabricator. He made a chariot, that was covered under the wing of a gnat, and a ship under a Bees wing.
Cyprian. Somnium narrare, vigilantis est ▪ & vitia confiteri, sanitatis indicit•. Senec. Vulnera clausa plus cruciant. Gregor. Si non confessus lates, inconfessus damnaberis, August. Texte. For the mē knewe.
Cyprian. Somnium narrare, vigilantis est ▪ & Vices Confession, sanitatis indicit•. Seneca Vulnera Clausa plus cruciant. Gregory. Si non Confessus lates, inconfessus Damnaberis, August. Text. For the men knew.
Hoc nempe ab homine exigitur, vt prosit hominibus, si fieri p•test, multis; si minùs, paucis; si minùs, proximis; si minùs sibi. Senec. de vitâ Beat•• ▪
Hoc nempe ab homine exigitur, vt prosit hominibus, si fieri p•test, multis; si minùs, paucis; si minùs, proximis; si minùs sibi. Seneca de vitâ Beat•• ▪
Vae oppositi• voluntatibus &c. Quid tam poenale quā semper vell• quod nunquam erit, & semper nolle quod nunquam non erit• in aeternum nō obtinebi• quod vult, & quod non vu•t in aeternum s•stinebit. Deut. 32.
Vae oppositi• voluntatibus etc. Quid tam poenale quā semper vell• quod Never erit, & semper nolle quod Never non erit• in aeternum nō obtinebi• quod vult, & quod non vu•t in aeternum s•stinebit. Deuteronomy 32.
Qui n• vetat peccatū &c. Tot occidimus quot ad mortem ire quotidie tepi•i & tacente• videmus. Gre•. super Ezech Clementia & misericordia Sen. Misericordia & miseratio. Lips.
Qui n• Vetat peccatū etc. Tot occidimus quot ad mortem ire quotidie tepi•i & tacente• Videmus. Gre•. super Ezekiel Clementia & misericordia Sen. Misericordia & miseratio. Lips.
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Quid enim• nisi inimici Christi, amici Diaboli ▪ discipuli seductoris, •ōdiscipuli traditoris? spontaneas enim mor•e• ab vno magistro utri { que } didicerunt ▪ ille laqueū, isti praecipitium. Lib. 1. de ciu Dei cap. 17. Licèt propter scelu• suum, alio scelere suo occisus es•.
Quid enim• nisi Inimici Christ, Friends Diaboli ▪ Disciples seductoris, •ōdiscipuli traditoris? spontaneas enim mor•e• ab vno Magister utri { que } didicerunt ▪ Isle laqueū, Isti praecipitium. Lib. 1. the Ciu Dei cap. 17. Licèt propter scelu• suum, Alio Scelere Sue Occisus es•.
Aquin. 2 a. 2 ae. quae. 64. ar. 5. Nonné satius est incertum de futuro adulterium, quàm certum de praesenti homicidium• l. 1. de civ. De cap. 25 ▪ 2. Mac. 14.
Aquinas 2 a. 2 ae. Quae. 64. Are. 5. Nonné Satius est incertum de futuro adulterium, quàm certum de praesenti homicidium• l. 1. the civ. De cap. 25 ▪ 2. Mac. 14.
Scripta Platonis, Nō ita erāt animo perci pienda tuo. Maiori supplicio afficiendus desertor vitae, quàm desertor militiae. Ludov. Viv. in lib. 1. de civ. Dei, cap. 22.
Scripta Plato's, Nō ita Erant animo perci pienda tuo. Maiori Supplicio afficiendus Deserter vitae, quàm Deserter militiae. Ludov Viv in lib. 1. the civ. Dei, cap. 22.
Homicida in se, insepultus abiiciatur. The like was in Athens, forbidding buriall in agr• Attic• Irascere interfectori, miserere interfecti. Non vt gloriosum, sed vt tutum sit mori.
Homicide in se, insepultus abiiciatur. The like was in Athens, forbidding burial in agr• Attic• Irascere interfectori, Miserere Interfecti. Non vt Gloriosum, sed vt tutum sit Mori.
Cùm dicitur cuius { que } perfectio, quâin re dicatur videndū est. 2. de pe. mer. & rem. 15. Perfectus •a pientiae audi •or, non perf. doctor &c.
Cùm dicitur cuius { que } Perfection, quâin re dicatur videndum est. 2. de pe. mere. & remembering. 15. Perfectus •a pientiae audi •or, non perf. Doctor etc.
Optimus ille est. Qui mini. mis vrgetur. Horat. Quâ maior pars vitae at { que } iugenii stetit. Asin. Pollio. Secundū in. •entionē non secundū per. ventionem. In Psal. 38. Aliter hîc non po•es esse perfectus, nisi scias hic te non esse posse perfectum. Secundum istius vitae modum •ōt. epist. Parm.
Optimus Isle est. Qui mini. mis vrgetur. Horatio Quâ maior pars vitae At { que } iugenii Stetit. Asin. Pollio. Secundū in. •entionē non secundū per. ventionem. In Psalm 38. Aliter hîc non po•es esse perfectus, nisi scias hic te non esse posse perfectum. Secundum This vitae modum •ont. Epistle. Parm.
Serm. 49. in Cant. Perfecti viatores. perfecti possessores. 2. de pec. mer. & remis. 13. Per prolepsin. Quid est hoc, sumus & non sumus? nisi quia sumu• inspe, & erim•s in re. Pro consortio societati• humanae. Pro huius. vitae capacitate. Pro sta••• viatoris. Pro huius vitae modulo. Ad Boni l. 3. Omnium in carne iustorum imperfecta perfectio. NONLATINALPHABET Epist. 95. Heb. 5. De grat. chr. cont. Pelag. & Coelest. 1 ▪ 48. Secundum quandam inter homines probabilem conversationem. atque laudabilem. Absoluta sententia, expositore non indiget.
Sermon 49. in Cant Perfection Viatores. perfection possessores. 2. de pec. mer. & Remis. 13. Per prolepsin. Quid est hoc, sumus & non sumus? nisi quia sumu• inspe, & erim•s in re. Pro consortio societati• humanae. Pro Huius. vitae capacitate. Pro sta••• viatoris. Pro Huius vitae modulo. Ad Boni l. 3. Omnium in Carnem Just Imperfect Perfection. Epistle 95. Hebrew 5. De great. Christ. contentedly. Pelagius & Coelest. 1 ▪ 48. Secundum quandam inter homines probabilem conversationem. atque laudabilem. Absoluta sententia, expositore non indiget.
Sanctorum hominū vitam inueniri posse dicimu• sine crimine. ca. 13. Non quali•••c• { que } vox •lla sed verè sanctorum. l. 14. cap. 9. NONLATINALPHABET. S•tis benè vivitur, si sine crimine· Non id agit 〈 ◊ 〉 pecatum non habeat, sed ut veniā nō acespiat. Fo•asse secundū quoddam peccatū dixit, non secundum omne peccatū. Cert•̄ quoddam peccatum. trac. 5. Quāvis inquantum ex Deonati sumus nō peccemus, in est •amē adhuc etiam quod ex Adānati sumus. lib. 2. cap. 7. Ceneratio coelestis servat eum, id est, eterna praedestinatio. Pulchrèquidem pulchrā non omnimodè, sed inter mulieres dicit. Bern. ser. 38. Inter mulieres, id est, animas carnales, non angelicas perfectiones. Ibid.
Sanctorum hominū vitam inueniri posse dicimu• sine crimine. circa 13. Non quali•••c• { que } vox •lla sed verè sanctorum. l. 14. cap. 9.. S•tis benè vivitur, si sine crimine· Non id agit 〈 ◊ 〉 pecatum non habeat, sed ut veniā nō acespiat. Fo•asse secundū Quoddam peccatū dixit, non secundum omne peccatū. Cert•̄ Quoddam peccatum. trac. 5. Quāvis inquantum ex Deonati sumus nō peccemus, in est •amen Adhoc etiam quod ex Adānati sumus. lib. 2. cap. 7. Ceneratio coelestis Servant Eum, id est, Eternal praedestinatio. Pulchrèquidem pulchrā non omnimodè, sed inter mulieres dicit. Bern. ser. 38. Inter mulieres, id est, animas Carnales, non angelicas perfectiones. Ibid
Jnter nato•mulierum, non autem inter choros caelestium spirit••m. Ibid. En•hir. cap. 71. De sanct. virgini• ca. 50. Jn Ps. 12•. Mendici iustitiae. Iustitia in hàc vità tāta est, ut potiús consict remissione peccatorum, quā perfectione virtutū. Li. 19. de ci• Dei, cap. 26. 1 Cor 6. Rom. 10
Inter nato•mulierum, non autem inter Choros Celestial spirit••m. Ibid En•hir. cap. 71. De sanct. virgini• circa 50. John Ps. 12•. Mendici iustitiae. Iustitia in hàc vità tāta est, ut potiús consict remission peccatorum, quā perfection virtutū. Li. 19. de ci• Dei, cap. 26. 1 Cor 6. Rom. 10
Beneficium se p•••abat accepisse augustae memoriae Theodosius ▪ quoti•• rogabat, ignosce optabatur in eo, quod timebatur in aliis •ut iras. ceretur. De obitu Theo. Serm. 6 in vigil. natal. Dom. Phil. 3· Math. 18. De verb. Dom ser. 15.
Beneficium se p•••abat accepisse Augustae Memoriae Theodosius ▪ quoti•• rogabat, Ignosce optabatur in eo, quod timebatur in Others •ut iras. ceretur. De obitu Theo. Sermon 6 in vigil. natal. Dom. Philip 3· Math. 18. De verb. Dom ser. 15.
De corrept & grat. cap. 14. Miro & ineffabili modo nō fit praeter •ius voluntatem, quod etiam fit cō•ra eius voluntatem. Enchirid. ca. 109. Caetera quidem nescio illud sci•, quod odere curiosos.
De corrept & great. cap. 14. Miro & ineffabili modo nō fit praeter •ius voluntatem, quod etiam fit cō•ra eius voluntatem. Enchiridion circa 109. Caetera quidem nescio illud sci•, quod odere curiosos.
Corpu• 〈 ◊ 〉 hilominu• Deus fecit ▪ morbum no• fecit, & an•mum similiter fecit, no• autē peccatū Nimis indoctus est qu• vitium naturae nō discernit ab a•thore naturae. Artic. 3. ad artic. falsò imp. Sicut naturarum bonarum optimu• creator est, 〈 ◊ 〉 malaru•• volun•atu•• iustiss imu• ordinator. Ve cùm malè illae utun••• naturis bonis, ipse ben• utatur etiā volūtatibu• malis. De correp. & grat. cap. 14. Lips. lib. 2. de. Constā•, cap 20. Sciente & sinente: quadam etia• sententia, vclen•e ▪ In marg. God doth more than permit sin
Corpu• 〈 ◊ 〉 hilominu• Deus fecit ▪ morbum no• fecit, & an•mum similiter fecit, no• autē peccatū Nimis indoctus est qu• Vitium naturae nō discernit ab a•thore naturae. Artic. 3. ad artic. falsò imp. Sicut naturarum bonarum optimu• creator est, 〈 ◊ 〉 malaru•• volun•atu•• iustiss imu• ordinator. We cum malè Those utun••• naturis bonis, ipse ben• utatur etiā voluntatibu• malis. De Correct. & great. cap. 14. Lips. lib. 2. de. Constā•, cap 20. Sciente & sinente: Quadam etia• sententia, vclen•e ▪ In marg. God does more than permit since
Qualiscu• que nunc sim, talis ero, qualē me deus praescivis esse futurii. Qui profectò & verū dicebat, & hoc vero non proficiebat in bonum. Aug. 2. de •ono persever. 15. E•odius obiected the like. 3. de lib. arbit. 3. Non vide• quomodo sibi non adversentur haec duo, praescientia, & leberias arbitrii. Augustine answered; Deus est praescius voluntatis nostrae, & cuius est praescius, ipsa •rit. Praedestinatio vel est. Al ligationis & potētiae. vel Conditioni• & iustitiae This later is with God, even in evil actions. Non vule malum, vul• hoc ipsum, •ieri malum. Zanch. Deus quasdam voluntates sua• uti { que } bonas, implet per malor•• hominum voluntates mala•. Aug. enchir. c. 101.
Qualiscu• que nunc sim, Talis Ero, qualem me deus praescivis esse futurii. Qui profectò & verū dicebat, & hoc vero non proficiebat in bonum. Aug. 2. de •ono persever. 15. E•odius objected the like. 3. de lib. Arbitrate. 3. Non vide• quomodo sibi non adversentur haec duo, praescientia, & leberias Arbitrii. Augustine answered; Deus est praescius voluntatis Nostrae, & cuius est praescius, ipsa •rit. Praedestinatio vel est. All ligationis & potētiae. vel Conditioni• & iustitiae This later is with God, even in evil actions. Non vule malum, vul• hoc ipsum, •ieri malum. Zanchius Deus quasdam Voluntates sua• uti { que } bonas, Implet per malor•• hominum Voluntates mala•. Aug. Enchiridion. c. 101.
Aug tract. 53. in Ioan Fecerūt peccatum Judaei, quod eos nō compulit facere, cui peccatum nō place•, sed facturos esse praedixit, quem nihil latet. Jbid. •. de cōst. 20.
Aug tract. 53. in Ioan Fecerunt peccatum Judaei, quod eos nō compulit facere, cui peccatum nō place•, said facturos esse praedixit, Whom nihil latet. Jabid •. the constant. 20.
Jn Psal 32. Si peccavi, ego peccavi, non fatū, nō fortuna, non Diabolus. Adversus me pronunc• abo non adversus Dom•num. Bern. ser. 76. in Cantic. in illud Psal. 117. Impulsus sum u• caderem. Quaeris, quis ille impulsor? non est unu•. Impulsor Diabolus, impulsor mundus, impulsor homo ▪ quis ist• homosit, quae ris? quis { que } sui ▪ Vs { que } adeo homo impulsor sibi est, & suime• precipitator, ut non sit quod ab altero impulsor• formides, si ipse à te proprias contineas manus.
John Psalm 32. Si peccavi, ego peccavi, non fatū, nō fortuna, non Diabolus. Adversus me pronunc• abo non Adversus Dom•num. Bern. ser. 76. in Cantic. in illud Psalm 117. Impulse sum u• caderem. Quaeris, quis Isle impulsor? non est unu•. Impulsor Diabolus, impulsor World, impulsor homo ▪ quis ist• homosit, Quae ris? quis { que } sui ▪ Us { que } adeo homo impulsor sibi est, & suime• precipitator, ut non sit quod ab altero impulsor• formides, si ipse à te proprias contineas manus.
1 August. ad artic falsò impos. ad 14 Deus induravit per iustum iudiciu• Pharaonem, & ipse se Pharao per liberum arbitrium. A•. de grat. & • arbit 23.
1 August. ad artic falsò impos. ad 14 Deus induravit per iustum iudiciu• Pharaonem, & ipse se Pharaoh per liberum Arbitrium. A•. the great. & • Arbitrate 23.
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2. Chro. 7 Mich. 6. Jbid. Sacrificium & oblationē noluisti. Ps 40. Intelli gendum est non qu•d noluit simpliciter, se• secundariò. Nō •olui• ut res ▪ sed vt signa Jtem noa voluit ipsa sacrificia sed voluit devotionem offerentium. Hieron. Pers. sat. 2. Jn templo quid facit aurum? Compositum ius fas { que } animi &c. Hoc cedo ut admoveam templis, & farre litabo. Dii magis curant tacitam horum obtestationē, non ambitiosam, quám vestram pō pam. 1. De vero cultu, ca. 24. Hominis ac vitae
2. Chro 7 Mich. 6. Jabid Sacrificium & oblationē noluisti. Ps 40. Intelli gendum est non qu•d noluit simpliciter, se• secundariò. Nō •olui• ut Rest ▪ sed vt Signs Item noa voluit ipsa Sacrifice sed voluit devotionem offerentium. Hieron. Pers. sat. 2. John templo quid facit aurum? Compositum Just fas { que } animi etc. Hoc Cedo ut admoveam templis, & Far litabo. Gods magis Curant tacitam horum obtestationē, non ambitiosam, quám vestram pon pam. 1. De vero cultu, circa 24. Hominis ac vitae
Benignus exactor est & non egenus, & qui non crescat ex reditis, sed in se cres cere faciat redditores. Quod •i rectditur, reddēti additur ▪ Chap. 29.
Benignus exactor est & non Egenus, & qui non Crescat ex reditis, sed in se Cres cere Faciat redditores. Quod •i rectditur, reddēti additur ▪ Chap. 29.
Tulli linguam omne• mirantur ▪ pec•us non aequè. Aristotelis pectus omnes ▪ linguam non •què. Plato. uis pectus & lingua• aqué ▪ Ep. ad Pau•n. Annare insulas pute• &c. Plin. lib. 9. cap. 2. In mari ta• lu• supine
Tulli Linguam omne• mirantur ▪ pec•us non aequè. Aristotle pectus omnes ▪ Linguam non •què. Plato. uis pectus & lingua• aqué ▪ Epistle and Pau•n. Annary insulas pute• etc. Pliny lib. 9. cap. 2. In Mary ta• lu• supine
Superficies. Quicquid nascitur in parte naturae uila, & in mari esse, praeterque mul•a quae nusquam a. libi. Plin. Suasor. 2. Quod grandia omnia probaret nihil volebat nisi grādes dicere. Servos habere nolebat nisi grande, argentea vasa non nisi Grandia, calceos maiores sumpfit &c. Galerius Pontifex Max. Thebaiicus Max. Sarmaticus Max. Quinquies Parsarum Max &c. Psal. 29. Genes. 30. Psal 36 Io•. 3.
Superficies. Quicquid nascitur in parte naturae uila, & in Mary esse, praeterque mul•a Quae nusquam a. libi. Pliny Suasor. 2. Quod Grandia omnia probaret nihil volebat nisi grādes dicere. Servos habere Nolebat nisi Grande, argentea vasa non nisi Grandia, calceos maiores sumpfit etc. Galerius Pontifex Max. Thebaiicus Max. Sarmatian Max. Quinquies Parsarum Max etc. Psalm 29. Genesis. 30. Psalm 36 Io•. 3.
Dicit fides, parata sunt bona inexplicabilia &c. Dicit spes, mihi illa servantur. Nā charitas &c. Bern ser. 10. super qui habitat. Nempe germana fidei spei { que } cognatio est. Vt { que } illa futurum credit, haec sibi incipiat sperare futurum. Super inane. Cap. 8. See Mart. Luther vpon the 5. to the Galathians. Aliquid creditur quod nō speratur, nihil speratur quod non creditur. Fides est malarum rerū & bonarum, & praeteritarū, & praesenti•m & futurarū, & su•rum rerum & alienarū. Spes est bonarum rerū •antū & su••rarum & nostrarum. •. Paedag 6.
Dicit fides, parata sunt Bona inexplicabilia etc. Dicit spes, mihi illa servantur. Nā charitas etc. Bern ser. 10. super qui habitat. Nempe Germana fidei Spei { que } Cognatio est. Vt { que } illa Future credit, haec sibi Incipiat sperare Future. Super inane. Cap. 8. See Mart. Luther upon the 5. to the Galatians. Aliquid creditur quod nō speratur, nihil speratur quod non creditur. Fides est malarum rerū & bonarum, & praeteritarum, & praesenti•m & futurarū, & su•rum rerum & alienarū. Spes est bonarum rerū •antū & su••rarum & nostrarum. •. Pedagogue 6.
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Solo auditu contremisco. Vides quia tunc magis irascitur Deus cum nō irascitur. Misericordiam, hanc ego nolo. Super omnem iram miseratio ista. Ser. 42. super Cant.
Solo auditu contremisco. Vides quia tunc magis irascitur Deus cum nō irascitur. Misericordiam, hanc ego nolo. Super omnem iram miseratio ista. Ser. 42. super Cant
1. King. 18 1. Sam •. Tolerare & odisse, non est virtus mansuetudinis, sed velamen•tum fur••is Homil. 2. in Ezech ▪ Murmura dum s•cum & rabiose silentia rodunt. Persius.
1. King. 18 1. Sam •. Tolerare & Odyssey, non est virtus mansuetudinis, sed velamen•tum fur••is Homily 2. in Ezekiel ▪ Murmura dum s•cum & rabiose Silence rodunt. Persius.
Minitare purpuratie tuis ▪ Senec. Tull ▪ Noct. Atti• lib. 12. ca. 5. Psal 119. Bern. ser. 66. in Cant. Nonné plus est sibimet hominem iniicere manus ▪ quàm id libēter ab alio sustinere? Verū est vero• martyres aequo animo subiis•e dolores. Ne { que } hoc facit stupor sed amor. Submittitur enim sensus non amittitur, nec deest dolor sed superatur, sed contēnitur. NONLATINALPHABET.
Minitare purpuratie tuis ▪ Seneca Tull ▪ Night Atti• lib. 12. circa 5. Psalm 119. Bern. ser. 66. in Cant Nonné plus est sibimet hominem iniicere manus ▪ quàm id libēter ab Alio Sustain? Verū est vero• Martyrs Aequo animo subiis•e Dolores. Ne { que } hoc facit stupor sed amor. Submittitur enim sensus non amittitur, nec deest dolour sed superatur, sed contēnitur..
Fovea. Interitus Sepulchrum. NONLATINALPHABET. August. ad Dardan. Jn aeternis idem est posse & esse. Nemò potest valde dolere & diu. Epist. 97. Aut toler•. bilem aut brevem.
Foetum. Ruin Sepulchre.. August. ad Dardan. John Eternal idem est posse & esse. Nemò potest Valde Dolere & Diu. Epistle 97. Or toler•. bilem Or brevem.
Dum vivificat, anima• dum vult, animus; dum scit, men• est ▪ dum recolit memoria ▪ d• iudicat, ratio, dum spirat, spiritu•: dum sentit, sensus. Aug. de Ecclesi• Dogmati•. Cap. 34.
Dum vivificat, anima• dum vult, animus; dum scit, men• est ▪ dum recolit memoria ▪ d• iudicat, ratio, dum spirat, spiritu•: dum Sentit, sensus. Aug. de Ecclesi• Dogmati•. Cap. 34.
Qui a• animam custodit, &c. Quid aliud voces animū quam Deum in corpore humano hospitantē ▪ Sen. Nullus extremus idiota, nulla abiecta muliercula, non credit ani•mae immortalitatem. Non sic hodie filij hominum, non sic. Bern. in declamat.
Qui a• animam Custodit, etc. Quid Aliud voces animū quam God in corpore Human hospitantē ▪ Sen. Nullus extremus idiota, nulla abiecta muliercula, non credit ani•mae immortalitatem. Non sic hodie filij hominum, non sic. Bern. in Declamat.
Noverit se praeventam & ante quaefitam quàm quarentem. Ser. 84 in Cantic. Vtinuar donis tanquam non datis. Dilexit non diligentes ipsum Et non existēte•, addoctiam resistentes. Psal. 119.
Know se praeventam & ante quaefitam quàm quarentem. Ser. 84 in Cantic. Vtinuar donis tanquam non datis. Dilexit non diligent ipsum Et non existente•, addoctiam resistentes. Psalm 119.
Pene id esse fidem nolle asserere, quod negare. Vno eodem { que } silētio firmat errorem, qui terrore setu •epore possessus silendo non astruit veritatem.
Pene id esse fidem nolle asserere, quod negare. Vno Eodem { que } silētio firmate errorem, qui terrore setu •epore possessus silendo non astruit veritatem.
Illud successionis est, hoc virtutis ▪ illud tibi ex genere, istud ex munere Dei, illud foeliciter nata es istud viriliter nacta es. 2. honor, alter secundum seculum, alter secundū Deum, uter { que } à Deo. Bern. in epist. Pers· Potestas omnis debet esse ornata
Illud successionis est, hoc virtue ▪ illud tibi ex genere, istud ex munere Dei, illud foeliciter Nata es istud Viriliter nacta es. 2. honour, alter secundum seculum, alter secundū God, uter { que } à God Bern. in Epistle. Pers· Potestas omnis debet esse ornata
Dicere est praecipere. Occolampad. Quia coactus est facere voluntatem Dei. R. Kimhi. Ad bonitatē piscē adigit. Naturâ •olent pisces grandes salo se defendere. Plin.
Dicere est praecipere. Occolampad. Quia Coactus est facere voluntatem Dei. R. Kimhi. Ad bonitatē piscē adigit. Naturâ •olent pisces grandes Salo se defendere. Pliny
Non tam in•irmitas illorum, quàm nostra firmitas fuit. In integrum de corrup•o &c. de resur. Carnis. J•sorum temporū propria gula. Cr•s sperādo moriuntur, & hodie bibendo sepeliuntur ▪ Mor••um quo• mortuum. Vive dū vivis. Nihil esse post mortem Epicuri scho la est &c. Quid enim mundus quotidie nisi resurrectionem nostrā in elementis suis imi•••ur ▪
Non tam in•irmitas Illorum, quàm nostra firmitas fuit. In integrum de corrup•o etc. de Resurrection. Carnis. J•sorum temporū propria gula. Cr•s sperādo moriuntur, & hodie bibendo sepeliuntur ▪ Mor••um quo• mortuum. Vive dum vivis. Nihil esse post mortem Epicure scho la est etc. Quid enim World quotidie nisi resurrectionem nostrā in Elementis suis imi•••ur ▪
Non addamus inquirere quod ille non addidit dicere Et de compendio finata sit omni• quaestio. August. Quicquid futurum est decebit quiae nō futurum est si non decebit.
Non addamus inquirere quod Isle non addidit dicere Et de Compendium finata sit omni• Question. August. Quicquid Future est decebit Since nō Future est si non decebit.
1. Cor. 15. Malo mihi malè esse quàm molliter. Satis est mihi vigilare des•isse ▪ Aliquando m• dormisse scio• aliquand• suspicor. Epist. 33. Carn•ades. Praxagora• Goe to Niniveh.
1. Cor. 15. Malo mihi malè esse quàm molliter. Satis est mihi Vigilare des•isse ▪ Aliquando m• dormisse scio• aliquand• suspicor. Epistle 33. Carn•ades. Praxagora• Go to Nineveh.
T•• se vidis se reges quot cives Vt eo vix aspicere oculus humanus posset. Naturam vires o•nes in vna• vrbē effudisse. Stabulum quo { que } tale conda• op•r•es, sivoles equum talem succedere. Jd tantium sibi placere respondi• ▪ quod didi cisses ibi quo { que } homine• mori. platin. in vita foelic. 2.
T•• se vidis se reges quot cives Vt eo vix aspicere oculus Humanus posset. Naturam vires o•nes in vna• vrbē effudisse. Stable quo { que } tale conda• op•r•es, sivoles Equum talem succedere. Judah tantium sibi placere respondi• ▪ quod didi cisses There quo { que } homine• Mori. platin. in vita foelic. 2.
Exclamatio ista & prescientiae est & charitatis. Vincēt. Lirin. adu. prophan. novat. Ecclesia, prae positi, sacerdos ▪ tracta•or, doctor. Quod tibi creditum, nō quod à te inventum &c Non author debes esse sed custos, nō in stitutor sed sectator, non ducens sed sequen•. Vt cū dicas novè non dicas nova.
Exclamatio ista & prescientiae est & charitatis. Vinncent. Lirin. Adieu. prophan. Novat. Ecclesia, Prae Position, sacerdos ▪ tracta•or, Doctor. Quod tibi creditum, nō quod à te Inventum etc. Non author Debes esse sed custos, non in stitutor sed sectator, non ducens sed sequen•. Vt cū dicas novè non dicas nova.
Lib. 11. cap· 5. &c. Propè ex vmbrâ minimi animalis. Jncomparabile quiadā. Nullus cum per coelum licuit otio perit dies. ca. 6. Cap. 10. More castiorum. Gemino aut triplici bombo vt buccino aliquo. Mane ruu•t portis, nusquam mora ▪ Virgil. Ne { que } enim separatim vescuntur. cap. 10. Mita observatio operis. ibid. Cessantium inertiam notant & puniunt morte. ibid. Verarum apum seruitia cap. 11.
Lib. 11. cap· 5. etc. Propè ex vmbrâ minimi Animalis. Jncomparabile quiadan. Nullus cum per coelum Lucuit otio perit dies. circa 6. Cap. 10. More castiorum. Gemino Or triplici bombo vt buccino Aliquo. Mane ruu•t portis, nusquam mora ▪ Virgil. Ne { que } enim Separatim vescuntur. cap. 10. Mita Observatio operis. Ibid. Cessation inertiam Note & puniunt morte. Ibid. Verarum apum seruitia cap. 11.
Pro vitando otio, otiosa sectari, ridiculum est. 1. Tim. 5. NONLATINALPHABET. Curiosum genus ad cognoscendā vitam alienam, desidiosum ad corrigendam suā. Aug 10. cōf ▪
Pro vitando otio, otiosa sectari, Ridicule est. 1. Tim. 5.. Curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suā. Aug 10. Confutation ▪
Quisquise•, rogat te Aldu• etiā at { que } etiam, vt si quid est quod à se velis ▪ perpaucis agas, deinde actutum abeas: nisi tan. quam Hercules defesso Atlanti veneris suppositurus humeros. Semper enim erit quod & tu agas, & quotquot huc attule. rint pedes. Psalm 119. Pedes eorum ped•s recti. Ezech. 1.
Quisquise•, Rogat te Aldu• etiā At { que } etiam, vt si quid est quod à se velis ▪ perpaucis agas, Deinde actutum abeas: nisi tan. quam Hercules defesso Atlanti veneris suppositurus humeros. Semper enim erit quod & tu agas, & quotquot huc attule. rint pedes. Psalm 119. Pedes Their ped•s recti. Ezekiel 1.
Non est parvus in parvis. Aug. ad. volus ep. 3. Per diverticula & flexiones, lente & pedeten•im. Cum pagis. Cum suburbijs. Vrbis appellatio muris, Romae autē continētibus aedificijs finitur.
Non est Small in parvis. Aug. ad. volus Epistle. 3. Per diverticula & flexiones, Lente & pedeten•im. Cum pagis. Cum suburbijs. Urbis appellatio muris, Rome autē continētibus aedificijs finitur.
Necessitatē haud deprecor sed iniuriam. Necessitati subservire haud recuso sed luxu•, vt vescuris iugula, vt lautiùs & iucundiùs vescaris haud iugulae. Plut. de es• carn.
Necessitatē haud deprecor sed iniuriam. Necessitati subservire haud recuso sed luxu•, vt vescuris iugula, vt lautiùs & iucundiùs vescaris haud iugulae. Plutarch de es• carn.
Exod. 18. Si satis norint homines quàm molestum sit tantarum rerum tam numero sas epistolas, tantum legere aut scribere, diadema abiectum nemo acciperet. Si solus sit sapiens: NONLATINALPHABET. Hesiod. AEquius est vt ego tot taliu• que ami•corum consilium sequar, quam tot talesque amici meam vnius vo•unta•em
Exod 18. Si satis norint homines quàm Molestum sit tantarum rerum tam numero sas epistolas, Tantum Legere Or Scribere, Diadema abiectum nemo acciperet. Si solus sit sapiens:. Hesiod. AEquius est vt ego tot taliu• que ami•corum consilium sequar, quam tot talesque Friends meam Unius vo•unta•em
Med•cina est ieiunium. sed medicina licet millies vtilissit; per vtentie imperitiam fit invtilis Homil 3. ad Pop. Ant. Nosseoporte• et tempus. &c Jnter ieiunij laborē â ieiunii coronà excidemus. Jbid. NONLATINALPHABET. Can 66. Ap. Non bene succedi• quicquid fit •assim. de singular Cl•ri•.
Med•cina est Jejunium. sed medicina licet Thousands vtilissit; per vtentie imperitiam fit invtilis Homily 3. and Pop. Ant Nosseoporte• et Tempus. etc. Inter ieiunij laborē â ieiunii coronà excidemus. Jabid. Can 66. Apostle Non bene succedi• quicquid fit •assim. de singular Cl•ri•.
2. Micah. J• qui tignum rapuit & construend• magn• arci adhibuit, totam arcem subvertere debet, et •ignum domino suo restituere. Abb. 2. Epist. 54. Si res aliena propter quā peccatu• est, reddi potest & non redditur, paenitentia non agitur sed simulatur. Si autem veraciter agitur, non dimi•t•tur peccatū, nisi restituatur ablatu••, Sed vt dixi, cum resti••i po•est.
2. micah. J• qui tignum Ravished & construend• magn• arci adhibuit, Whole arcem subvertere debet, et •ignum domino Sue restituere. Abb. 2. Epistle 54. Si Rest Aliena propter quā peccatu• est, reddi potest & non redditur, Penitence non agitur sed simulatur. Si autem Veraciter agitur, non dimi•t•tur peccatū, nisi restituatur ablatu••, Said vt I have said, cum resti••i po•est.
1. He stood and said. 2. Lorde. 3. Beholde. 4. Halfe. 5. My goods Dona nō spolia. 6. I giue. 7. To the poore. 8. If I haue defrauded. 9. Any man 10. Of any thing. 11. I restore 12. Foure-folde.
1. He stood and said. 2. Lord. 3. Behold. 4. Half 5. My goods Dona nō spolia. 6. I give. 7. To the poor. 8. If I have defrauded. 9. Any man 10. Of any thing. 11. I restore 12. Fourfold.
Chald. pa. raph. Ar. Mon•. Rabbini nonnull•. Qui scit. cōvertatur qui sibi conscius est admis•i facinoris &c quisquis penes se existerepe•cata agnovit. Jra est Dei non intelligere peccata ne sequatur poeniten•ia. Cypr. Luke 15.
Chald. Paul. ralph. Ar. Mon•. Rabbi nonnull•. Qui scit. cōvertatur qui sibi Conscious est admis•i facinoris etc. quisquis penes se existerepe•cata agnovit. Jra est Dei non intelligere Peccata ne sequatur poeniten•ia. Cyprus Lycia 15.
Fieri potest forsan. Ambiguum ponitur, vt dum de salute dubitant homines, fortius agā• paenitentiā Hiero. NONLATINALPHABET. Ne forsitan magnitudo clementiae nos facere• negligente•. Multos impedis â firmētate praesumptio firmitatis.
Fieri potest Perhaps. Ambiguum ponitur, vt dum de salute dubitant homines, fortius agan• paenitentiam Hiero. Ne Perhaps magnitudo clementiae nos facere• negligente•. Multos impedis â firmētate praesumptio firmitatis.
Certè infidelitas dixisse• negativè. Desperatio ad deum non clamaret, nec tale serium praetend•ret. Luther. Dubitatio affirmationem quandam in se continet. Mercer.
Certè infidelitas dixisse• negativè. Desperatio ad God non clamaret, nec tale serium praetend•ret. Luther. Dubitatio affirmationem quandam in se Continet. Mercer.
2. Tim. 2. Certainty of salvatiō. Flac. Jlly. de. Controvers. relig pp. Certum posse fieri hominē certitudine, quae licet nō sit aequalis fidei catholicae, est tamen vera fides. Id { que } lege communi, nempe testimonio illo &c. Non videri quaestionem hanc satis discussam ad decisionem. Et ipsam synodum bi• declarâsse &c.
2. Tim. 2. Certainty of salvation. Flack Jlly. de. Controversy. relic Page Certum posse fieri hominē Certitude, Quae licet nō sit aequalis fidei Catholic, est tamen vera fides. Id { que } lege Communi, nempe Testimony illo etc. Non videri quaestionem hanc satis discussam ad decisionem. Et ipsam synodum bi• declarâsse etc.
Hoc est in Ecclesiâ constitutum in domo fidei fidem non habere Vbi tuta firma { que } infirmis sceuritas nisi in vulnerib. servatoris &c. Ber ser. 61. in Cant. Quid tā ad mortem quod non morte Christi sanetur? Jbid. Revel. 2.
Hoc est in Ecclesiâ constitutum in domo fidei fidem non habere Vbi Tuta Firm { que } infirmis sceuritas nisi in vulnerib. Savior etc. Ber sir. 61. in Cant Quid tā ad mortem quod non morte Christ sanetur? Jabid Revel. 2.
Non implevit quod fuerat comminatus. vers. 8. Malum culpae, Malum poenae. Quo quis malé feci• quo { que } mali perpessus est. August. de li ▪ arb. Malum naturâ. Malum secundum sensum. Basil. serm. An deus si• author mali• Against the merit of workes ▪
Non implevit quod fuerat comminatus. vers. 8. Malum Culpae, Malum Poenae. Quo quis malé feci• quo { que } mali perpessus est. August. de li ▪ arb. Malum naturâ. Malum secundum sensum. Basil. sermon. an deus si• author mali• Against the merit of works ▪
Secundum omnem iustitiam tuam. ver. 16. Propter dominum. 17. Propter miseratione• •uas amplissi mas. 18. Propter •e. 19. Non enim propter vllas iustitias nostras.
Secundum omnem iustitiam tuam. ver. 16. Propter dominum. 17. Propter miseratione• •uas amplissi mass. 18. Propter •e. 19. Non enim propter vllas Justice nostras.
1. Cor. 13. Miserico•diae cor miserum. Jn quâ multa sunt mala vnum tantùm vtile, quod authori incommoda. Basil. Carpit { que } & carpitur vnà Supplicium { que } suum est. Metam. 2. Vt AEtna seipsam. Sic se nō alio• invidus igne coquit. Metamor. 2, Ira optimo loco est donū dei, et magna est ars irasci verbi• praemeditatis et tempore •oportuno. M. Luth. Si deui• irascitur nobis, remediū esse potest, &c. Val Max. lib. 9. cap. 3. Jlla procursu celerio•, nocendi cupidine hoc pertin•ciu• vter { que } consternatio•is plenus affectus, acnun quam sine ▪ tormento sui violētus &c
1. Cor. 13. Miserico•diae cor miserum. John quâ Multa sunt mala One tantùm utile, quod authori Incommoda. Basil. Carpit { que } & carpitur vnà Supplicium { que } suum est. Metam. 2. Vt AEtna seipsam. Sic se nō alio• Envious Ignite coquit. Metamorphoses. 2, Ira optimo loco est donū dei, et Magna est ars Irascible verbi• praemeditatis et tempore •oportuno. M. Luth. Si deui• irascitur nobis, remediū esse potest, etc. Val Max. lib. 9. cap. 3. Jlla procursu celerio•, nocendi cupidine hoc pertin•ciu• Uter { que } consternatio•is plenus affectus, acnun quam sine ▪ tormento sui violētus etc.
Non vlla dispiciend• disciplinae cognitio ▪ cùm de genere bonorū scientia si• omnis: quin potiùs ipsā spernentes et rusticos & planè ignavios existima re debemus &c. Greg: Nazian. in monod.
Non vlla dispiciend• Discipline cognitio ▪ cùm de genere bonorū scientia si• omnis: quin potiùs ipsā spernentes et rusticos & planè ignavios existima re debemus etc. Greg: Nazian. in monod.
Quod multum tribu• disciplini• liberalib. quas multisancti multum nesciūt quidā autem qui sciune eas sancti non sunt. 1. Retrac. 3. Jn can•ic. ser. 9. Lib. 1. epist. 82. Si praepare•• ingenium ▪ non detin•an•.
Quod multum tribu• disciplini• liberalib. quas multisancti multum nesciunt quidam autem qui sciune eas sancti non sunt. 1. Retrac. 3. John can•ic. ser. 9. Lib. 1. Epistle. 82. Si praepare•• ingenium ▪ non detin•an•.
Volo sis api argumētosae similis &c. Omnis crea•ura dei habet aliquod exemplar honesti. Crassam illi rusticitatem solùm pro sanctitate habent. Ne vescentiū dentibus edentulus in vide at, & oculos capra rum talpa contemnat Epist. 84. Deut. 21.
Volo sis api argumētosae Similis etc. Omnis crea•ura dei habet aliquod exemplar honesti. Crassam illi rusticitatem solùm Pro Sanctitude habent. Ne vescentiū dentibus edentulus in vide At, & Eyes capra rum talpa contemnat Epistle 84. Deuteronomy 21.
Si noxium, ibi damnatu•, si vtile, ibi in venitur. &c. Aug. 2 de doct Chr. 42. August. Ibid Covasrubdom. 1. advent. ser. 6. Quaecun { que } a pud omnes recté dicta sūt, nostra Christianorū sūt. Iustin. Mart orat. ad Gentil. & Sen. Rom. Progymnas mata. Tert. in Apol 1. & 5. strom Ioan Langus praefat. in Iustin. Mare ad Gent. Iustin. Mart adver Graec. Praesumpsio ne• in iis, in nobi• sūmae scientiae. Petrus Blesent. Non refert quâ terrâ nata, •uius hortulani curâ creverit herba, modò sanet. 2. Sam. 12. Joan. de Bro••ardo Ei•s igitur exemplo & •u•ilio &c.
Si noxium, There damnatu•, si utile, There in venitur. etc. Aug. 2 the doct Christ 42. August. Ibid Covasrubdom. 1. advent. ser. 6. Quaecun { que } a pud omnes recté dicta sūt, nostra Christianorū sūt. Justin Mars Orat. ad Gentil. & Sen. Rom. Progymnas mata. Tert in Apollinarian 1. & 5. strom Ioan Lang Praeface. in Justin Mare ad Gent. Justin Mart Adversary Greek Praesumpsio ne• in iis, in nobi• sūmae scientiae. Peter Blesent. Non refert quâ terrâ Nata, •uius hortulani curâ creverit herba, modò Saint. 2. Sam. 12. Joan. de Bro••ardo Ei•s igitur exemplo & •u•ilio etc.
Inter raro• & pauco• excellentiss. gra•ae viros L•. 6 de bapt con•. Donatist. cap 2. Erasm. praefa•. in opera Cypriani ▪ Haeretico. rum malleus Orbis terrarunt oculus. Magnus Athanasius.
Inter raro• & pauco• excellentiss. gra•ae viros L•. 6 the Bapt con•. Donatist. cap 2. Erasmus praefa•. in opera Cyprian ▪ Heretic. rum malleus Orbis terrarunt oculus. Magnus Athanasius.
Tacere non oportes ne iam non verecundiae sed dissidentiae incipiat esse quod tacemus &c. Trac contra Demetr. Jncompara biliter pulchrior est veritas christianorum quā Helena Graecorum. Aug. ad Hyeron. 1. King. •. 2.
Tacere non Opportunities ne iam non Verecundiae sed dissidentiae Incipiat esse quod tacemus etc. Trac contra Demeter. Jncompara biliter pulchrior est veritas Christians quā Helena Graecorum. Aug. and Hierom. 1. King. •. 2.
Veritas Chr••stus: simulata veritas Antichristus. Origen. Sacrorum librorum traditores. Non convicti sed cōfict• traditores. 2. de bapt. con•. Donat 6. Ego defendo dogmata S. pairū &c. Non obiter nec in transcursu. Novatianus simiarum more arripi• sibi authoritatē ecclesiae. August. li. 2. cap. 16. de morib. M•nich.
Veritas Chr••stus: Simulata veritas Antichrist. Origen. Sacred librorum traditores. Non convicti sed confict• traditores. 2. de Bapt. con•. Donat 6. Ego defendo dogmata S. pairū etc. Non obiter nec in transcursu. Novatianus simiarum more arripi• sibi authoritatē ecclesiae. August. li. 2. cap. 16. de Morib. M•nich.
Si consilium vis, Permite ipsis expendere numinibus &c. Iuvenal Nam pro iucundis aptissima &c. Valer max. lib. 7. cap. 2. Quia qui iribuere bona ex facili solem, etiam eligere aptissima possunt
Si consilium vis, Permit Ipse expendere numinibus etc. Juvenal Nam Pro iucundis aptissima etc. Valour max. lib. 7. cap. 2. Quia qui iribuere Bona ex Facili solemn, etiam eligere aptissima possunt
Gala•. 6. 2. The matter reprooved. Num quid benefacit ira tibi? Oecolamp. Num putas quòd iustè irasceris? An factum bene, i. rationabiliter? Lyra. An valdè irasceris R. Kimhi. Jonathan verti•, admodum. Nonné vehemens est ira tibi? Optimè. Deut. 9.
Gala•. 6. 2. The matter reproved. Num quid benefacit ira tibi? Oecolamp. Num putas quòd just irasceris? an factum bene, i. rationabiliter? Lyra. an valdè irasceris R. Kimhi. Johnathan verti•, admodum. Nonné Violent est ira tibi? Optimè. Deuteronomy 9.
Exceeding glad. Dum vitant stulti vitia, in contraria •urrunt. Norat. in. Sat. Quicquid agit valdé agit. Maguum est hominem agere: de aliquo quem vid isti heri. meri•o po••est diei, hic quic est? •anta muta•tio est iram Colligit et poni• tem ere &c. Horat. in ar. poet. Es. 8. Vitae disconvenit ordine toto. Hor. in Epist Ibid.
Exceeding glad. Dum vitant stulti Vices, in contraria •urrunt. Norat. in. Sat. Quicquid agit valdé agit. Maguum est hominem agere: de Aliquo Whom vid Isti Heri. meri•o po••est Die, hic quic est? •anta muta•tio est iram Colligit et poni• tem ere etc. Horatio in Are. poet. Es. 8. Vitae disconvenit Order toto. Hor. in Epistle Ibid
Jn quo reginem totius animalis. Vbi sedes mentis. Totius divini operis qua si culmen. Lactant. de opi•ic. dei. Caput, quòd hin• capiant initium sensu• & n•rvi. Varro.
John quo reginem totius Animalis. Vbi sedes mentis. Totius Divine operis qua si culmen. Lactant. de opi•ic. dei. Caput, quòd hin• capiant Initium sensu• & n•rvi. Varro.
Vbi reso••• vtrimque modestia, dulce est colloquium, ubi vel ex parte alterâ, vtile, vbi ex neutrâ, p•rniciosum, vbi hinc inde duritia sonat, iurgium &c. Cedenti insistere, cedere resistenti.
Vbi reso••• vtrimque Modesty, dulce est colloquium, ubi vel ex parte alterâ, utile, vbi ex neutrâ, p•rniciosum, vbi hinc inde Duritia Sonnet, iurgium etc. Cedenti Insist, Cedere resistenti.
Perver 〈 ◊ 〉 corripere, est stimulare insanum, & oleum camin• adhibere. Petr. Rauen. Nihil impatientiâ susceptum, sine impetu transigi novit quicquid impetu fit, aut offendit, aut corruit aut praeceps. abiit. Tert. Whether lawfull to be angry.
Perver 〈 ◊ 〉 corripere, est stimulare insanum, & oleum camin• adhibere. Peter Raven. Nihil impatientiâ susceptum, sine impetu transigi Novit quicquid impetu fit, Or offendit, Or Corruit Or praeceps. Abiit. Tert Whither lawful to be angry.
Jra cos fortitudinis. Nervus animae quidam, & cav• veluti ferro durā efficiens. Basil. serm. de Jra. Jrasci est hominis. Epist. ad Salin. Nec doctrinae proficiūt. nec iudicia stant &c. Homil. 11. in Math. NONLATINALPHABET. Paulus & 70. interpr•.
Jra cos fortitudinis. Nervus Spirits quidam, & cav• Veluti Ferro durā Efficients. Basil. sermon. de Jra. Jrasci est hominis. Epistle and Salin. Nec Doctrine proficiunt. nec Judicia stant etc. Homily 11. in Math.. Paulus & 70. interpr•.
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NONLATINALPHABET. ex Hieron. Infirmitates non iniquitates, ex Ambro. Jrascimini primi• ••otibus & ne ducati• ad actum. Quod est consuetudinis permisit, quod culpae prohibuit. Respectio 1. appetibili• 2. Modi. Aquin. 2.2. quaest. 158. artic. 2. Ira tyrannicus affectus. Chrysost. Jrae & insa niae nihil medium. Irati non magis compescūtur quàm demoniaci. Servatur ira tam diu in vase & suavitas vindictae. donec acescat. Jn Math. homil. •1. op. imperf. NONLATINALPHABET. Non irarum dia sed iudicium, simplex motus voluntatis ex praescripto rationis &c. Aquin. 2.2. quae. 158. art. 8. Conclus.
. ex Hieron. Infirmitates non Iniquities, ex Ambrose Jrascimini primi• ••otibus & ne ducati• ad Acts. Quod est consuetudinis permisit, quod Culpae prohibuit. Respectio 1. appetibili• 2. Modi. Aquinas 2.2. Question. 158. artic. 2. Ira tyrannicus affectus. Chrysostom Jrae & insa niae nihil medium. Irati non magis compescūtur quàm demoniaci. Servatur ira tam Diu in vase & suavitas vindictae. donec acescat. John Math. Homily. •1. open. imperfect.. Non irarum dia sed iudicium, simplex motus voluntatis ex praescripto rationis etc. Aquinas 2.2. Quae. 158. art. 8. Conclusion.
Nullum malum punicū in quo non granum aliquod putrescie. Culpam deprehensam pertinaciter •ueri culpa altera est. Mitior poena debetur verecundiae. Errare humanum, perseverare in errore belluinum. Bi• pecca• qui peccanti obsequium accommodat Hebr. 2.
Nullum malum punicū in quo non granum aliquod putrescie. Fault deprehensam pertinaciter •ueri culpa altera est. Mitior poena debetur Verecundiae. Errare humanum, perseverare in Error Belluinum. Bi• pecca• qui Sinning obsequium ACcommodate Hebrew 2.
Necesse est vt lancem in libra ponderibus impositi• deprimi sic animum perspicuis cedere. Tull. in Academ, Geomesrae se profiten•• non persuadere sed cogere. The text devided.
Necessary est vt lancem in libra ponderibus impositi• deprimi sic animum perspicuis Cedere. Tull. in Academy, Geomesrae se profiten•• non persuadere sed cogere. The text divided.
Hort•s enim putare non homines epi, Rom. decet. Vt referret Julium. Jndignum Levitas servire &c. Summus pontifex Julius belligeratur, vin cit, triumphat, etplanè Iulium agit. Si Caesaer potiùs quàm Pont. Max. fuisset. Massonus. Summi pontificatus arcem rego. Solebant primi ex hoc statu ad martyrium peti &c. Brevis est hominum vita, regum brevior, pontificum brevissima.
Hort•s enim putare non homines epi, Rom. Deceit. Vt referret Julium. Jndignum Levitas Serve etc. Summus pontifex Julius belligeratur, vin cit, Triumphant, etplanè Iulium agit. Si Caesar potiùs quàm Pont. Max. fuisset. Massonus. Summi Pontificate arcem Reg. Solebant Primi ex hoc Statu ad martyrium Peti etc. Brevis est hominum vita, regum Brevior, Pontificum brevissima.
