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A SERMON PREACHED AT SAINT PAVLS CROSSE, In the first Session of Parliament of King IAMES. PSAL. 160. VER. 29, 30.
A SERMON PREACHED AT SAINT PAUL'S CROSS, In the First Session of Parliament of King JAMES. PSALM 160. VER. 29, 30.
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Thus they provoked God to anger with their owne inventions, and the Plague brake in upon them:
Thus they provoked God to anger with their own Inventions, and the Plague brake in upon them:
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But Phinees stood up, and prayed, and the Plague was stayed.
But Phinehas stood up, and prayed, and the Plague was stayed.
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THis Psalme, in the name of the Iewes distressed (whether under Antiochus, or in Babylon, or before both, in the dayes of King David, it much skilleth not,
THis Psalm, in the name of the Iewes distressed (whither under Antiochus, or in Babylon, or before both, in the days of King David, it much skilleth not,
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because the Scripture necessarily proveth it not: but whensoever, questionlesse, in the name of the distressed Iewes ) declareth foure principall points: first, the peoples Sinne; secondly, Gods Iudgement;
Because the Scripture necessarily Proves it not: but whensoever, questionless, in the name of the distressed Iewes) Declareth foure principal points: First, the peoples Sin; secondly, God's Judgement;
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thirdly, their Repentance, usuall in affliction; fourthly, Gods readinesse to Commiseration: leading us to consider herein a double correspondencie;
Thirdly, their Repentance, usual in affliction; fourthly, God's readiness to Commiseration: leading us to Consider herein a double correspondency;
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one, of Gods judgements to mans sinne; the other, of Gods mercie to mans penitencie. If man sinne, God striketh;
one, of God's Judgments to men sin; the other, of God's mercy to men Penitency. If man sin, God striketh;
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if man repent of his sinne, God relenteth from his wrath. This is manifested by divers stories of the Iewes, here for this purpose onely touched;
if man Repent of his sin, God relents from his wrath. This is manifested by diverse stories of the Iewes, Here for this purpose only touched;
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but in Moses, and the Bookes historicall, they are with their circumstances farther enlarged.
but in Moses, and the Books historical, they Are with their Circumstances farther enlarged.
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Amongst the rest, the Psalmist pointeth at the storie which is recorded, Num. 25. Whereupon he observeth,
among the rest, the Psalmist pointeth At the story which is recorded, Num. 25. Whereupon he observeth,
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first, the Iewes sinne, and that in speciall, Ver. 28. They joyned unto Baal Peor, and eate the offerings of the dead;
First, the Iewes sin, and that in special, Ver. 28. They joined unto Baal Peor, and eat the offerings of the dead;
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and in generall, Ver. 29. They provoked God to anger with their owne inventions: secondly, Gods judgement;
and in general, Ver. 29. They provoked God to anger with their own Inventions: secondly, God's judgement;
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The Plague broke in upon them: thirdly, The meanes used to pacifie God; Phinees stood up and prayed: The Plague broke in upon them: Thirdly, The means used to pacify God; Phinehas stood up and prayed:
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fourthly, the effect that this meanes tooke with God; The Plague ceased: fifthly, The blessing conferred upon Phinees, who used the meanes;
fourthly, the Effect that this means took with God; The Plague ceased: fifthly, The blessing conferred upon Phinehas, who used the means;
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It was imputed to him for righteousnesse, throughout all generations. All which points are in themselves fruitfull, and for us behoofefull:It was imputed to him for righteousness, throughout all generations. All which points Are in themselves fruitful, and for us behooveful:
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but considering mine owne strength, your patience, and the time allotted to us both, I shall forbeare the specialties of the Iewes sinne,
but considering mine own strength, your patience, and the time allotted to us both, I shall forbear the specialties of the Iewes sin,
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and the reward of Phinees zeale, and speake to the rest briefely, and in their order.
and the reward of Phinehas zeal, and speak to the rest briefly, and in their order.
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The Iewes sinne, as it is here opened in generall, offereth to our consideration two markes, common to all sinnes:
The Iewes sin, as it is Here opened in general, Offereth to our consideration two marks, Common to all Sins:
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first, they are our owne inventions; secondly, they provoke God to anger. First, Their owne inventions: The Hebrew word was so anciently,
First, they Are our own Inventions; secondly, they provoke God to anger. First, Their own Inventions: The Hebrew word was so anciently,
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and is now ordinarily translated and fitted unto sinne.
and is now ordinarily translated and fitted unto sin.
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Wicked workes are justly tearmed (ours) not as if they were not common to the Devil with us,
Wicked works Are justly termed (ours) not as if they were not Common to the devil with us,
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yea, and at first learned of the Devil by us;
yea, and At First learned of the devil by us;
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but the exclusion is, of Gods will revealed in his Word, to be obeyed by the grace of his Spirit;
but the exclusion is, of God's will revealed in his Word, to be obeyed by the grace of his Spirit;
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both which are appointed, the one outwardly, the other inwardly, to instruct and conduct us in those things, which are meet to be observed by us.
both which Are appointed, the one outwardly, the other inwardly, to instruct and conduct us in those things, which Are meet to be observed by us.
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There is no rule of true wisdome, which is not a Lesson of Gods Word; no true vertue, which is not an effect of Gods Spirit. The first Moses teacheth:
There is no Rule of true Wisdom, which is not a lesson of God's Word; no true virtue, which is not an Effect of God's Spirit. The First Moses Teaches:
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Behold (saith he to the Iewes ) I have taught you Ordinances and Lawes, keepe them therefore, and doe them; Behold (Says he to the Iewes) I have taught you Ordinances and Laws, keep them Therefore, and do them;
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for that is your wisdome and understanding in the sight of the people, which shall heare all these Ordinances,
for that is your Wisdom and understanding in the sighed of the people, which shall hear all these Ordinances,
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and shall say, onely this people is wise, and of understanding, and a great Nation. and shall say, only this people is wise, and of understanding, and a great nation.
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The second we learne of Esay; who prophecying of Christ, out of whose fullnesse we all receive Grace for Grace, saith:
The second we Learn of Isaiah; who prophesying of christ, out of whose fullness we all receive Grace for Grace, Says:
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The Spirit of God shall rest upon him; The Spirit of God shall rest upon him;
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the effects of which Spirit, are after specified to be Wisdome, Counsell, and Fortitude, the feare of the Lord, Righteousnesse, and other Vertues, which make a perfectly good both Man and Governour.
the effects of which Spirit, Are After specified to be Wisdom, Counsel, and Fortitude, the Fear of the Lord, Righteousness, and other Virtues, which make a perfectly good both Man and Governor.
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And the same Prophet speaking of the Covenant of Grace, conjoyneth these our two Guides as Gifts, which God will impart to those that shall partake his Covenant of Grace:
And the same Prophet speaking of the Covenant of Grace, conjoineth these our two Guides as Gifts, which God will impart to those that shall partake his Covenant of Grace:
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My Spirit, that is upon thee, and my Word which I shall put into thy mouth, shall not depart from thee nor from thy Seedes Seed from henceforth, even for ever. My Spirit, that is upon thee, and my Word which I shall put into thy Mouth, shall not depart from thee nor from thy Seeds Seed from henceforth, even for ever.
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Psal. 119. v. 105. David confesseth of Gods Word, that it was a Light unto his feet,
Psalm 119. v. 105. David Confesses of God's Word, that it was a Light unto his feet,
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and a Lanthorne unto his steps; and prayeth, that Gods Spirit may lead him into the Land of Righteousnesse. and a Lanthorn unto his steps; and Prayeth, that God's Spirit may led him into the Land of Righteousness.
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But the Iewes would not sayle by this either Card or Compasse of Gods Word, and Spirit;
But the Iewes would not sail by this either Carded or Compass of God's Word, and Spirit;
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the Wisdome of the flesh was their Load-starre, and the Lust of the flesh did steere their Helme. Esay confesseth it humbly;the Wisdom of the Flesh was their Loadstar, and the Lust of the Flesh did steer their Helm. Isaiah Confesses it humbly;
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All we as Sheepe have gone astray from Gods wayes, we have turned every one his owne way. All we as Sheep have gone astray from God's ways, we have turned every one his own Way.
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Stephen rebukes them for it sharply, calling them men of uncircumcised eares and hearts; they alwayes resisted the Holy-Ghost in their hearts, and the Prophots in their eares.
Stephen rebukes them for it sharply, calling them men of uncircumcised ears and hearts; they always resisted the Holy ghost in their hearts, and the Prophots in their ears.
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Ier. 6. v. 16, 17. Ieremie of all the Prophets, sets it out most plentifully:Jeremiah 6. v. 16, 17. Ieremie of all the prophets, sets it out most plentifully:
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Thus saith the Lord, stand in the wayes, behold and aske for the old way, which is the good way, walke therein, Thus Says the Lord, stand in the ways, behold and ask for the old Way, which is the good Way, walk therein,
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and ye shall find rest for your soules; but they said, We will not walke therein.
and you shall find rest for your Souls; but they said, We will not walk therein.
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Also I set Watchmen over you, which said, Take heed to the sound of the Trumpet;
Also I Set Watchmen over you, which said, Take heed to the found of the Trumpet;
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but they said, We will not take heed. At another time being recalled, they answered desperately:but they said, We will not take heed. At Another time being Recalled, they answered desperately:
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Surely, we will walke after our owne imaginations, and doe every man after the stubbornnesse of his wicked heart: Surely, we will walk After our own Imaginations, and do every man After the stubbornness of his wicked heart:
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The Word that thou hast spoken to us in the Name of the Lord, Jer. 44.16. we will not heare it of thee, but we will doe whatsoever thing goeth out of our owne mouthes. The Word that thou hast spoken to us in the Name of the Lord, Jer. 44.16. we will not hear it of thee, but we will do whatsoever thing Goes out of our own mouths.
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The Prophets every where challenge them for choosing their owne way, following their owne counsell, and fulfilling their owne lusts. Such workes were their owne. And if we will make their case ours, we may easily judge which of our workes God will reckon for our owne; even all those, in doing whereof we wittingly and willingly withdraw our obedience from Gods Word and Spirit.
The prophets every where challenge them for choosing their own Way, following their own counsel, and fulfilling their own Lustiest. Such works were their own. And if we will make their case ours, we may Easily judge which of our works God will reckon for our own; even all those, in doing whereof we wittingly and willingly withdraw our Obedience from God's Word and Spirit.
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But before I leave this point;
But before I leave this point;
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the Texts opportunitie, and some mens importunitie occasioning me, I must more fully open the difference betwixt Gods workes and ours,
the Texts opportunity, and Some men's importunity occasioning me, I must more Fully open the difference betwixt God's works and ours,
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and remove that false imputation of humane invention, that is layd upon many a publike one of ours.
and remove that false imputation of humane invention, that is laid upon many a public one of ours.
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We must then further observe, that of our two Guides, the Word and the Spirit, the Spirit is not severed from the Word;
We must then further observe, that of our two Guides, the Word and the Spirit, the Spirit is not severed from the Word;
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it is received by the Word, and being received, it inlightens us to understand, and inables us to obey Gods Word.
it is received by the Word, and being received, it inlightens us to understand, and inables us to obey God's Word.
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That the Spirit is received by the Word, the Apostle teacheth, calling the preaching of the Gospel the ministration of the Spirit:
That the Spirit is received by the Word, the Apostle Teaches, calling the preaching of the Gospel the ministration of the Spirit:
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and to the Galathians he writes, that by the preaching of the Gospel, Gal. 3.2. they received the Spirit.
and to the Galatians he writes, that by the preaching of the Gospel, Gal. 3.2. they received the Spirit.
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Againe, that being received, it inlightens us to understand, and inables us to obey the Word, our Saviour Christ teacheth us:
Again, that being received, it inlightens us to understand, and inables us to obey the Word, our Saviour christ Teaches us:
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who speaking of the comming of the Spirit, saith, He shall teach you all things, and bring all things to your remembrance which I have told you:
who speaking of the coming of the Spirit, Says, He shall teach you all things, and bring all things to your remembrance which I have told you:
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And againe, He shall lead you into all Truth; which Truth, is Gods Word, as he elsewhere expounds it.
And again, He shall led you into all Truth; which Truth, is God's Word, as he elsewhere expounds it.
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In this sense, must be understood the Spirits Ʋnction, it anointeth us to understand the Word;
In this sense, must be understood the Spirits Ʋnction, it anointeth us to understand the Word;
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the Spirits obsignation, it sealeth unto us an assurance of the Word; the Spirits sanctification, it purifieth us to obey the Word.
the Spirits obsignation, it Sealeth unto us an assurance of the Word; the Spirits sanctification, it Purifieth us to obey the Word.
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Saint Chrysostomes rule is true, Siquis eorum qui dicuntur habere Spiritum Sanctum, dicit aliquid de seipso,
Saint Chrysostomes Rule is true, Siquis Their qui dicuntur habere Spiritum Sanctum, dicit Aliquid de Seipso,
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& non ex Euangeliis, non creditur;
& non ex Evangelists, non creditur;
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siquis dicta Christi sequitur, Spiritum Sanctum habet, &c. This must be observed against old and new Enthusiasts; who thinke they can see into the secrets of Heaven, without the Looking-Glasse of Heaven;siquis dicta Christ sequitur, Spiritum Sanctum habet, etc. This must be observed against old and new Enthusiasts; who think they can see into the secrets of Heaven, without the Looking-glass of Heaven;
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That they can sound the Mind of Christ, without hearing the Voice of Christ; That they can conferre with the Spirit, without the Language of the Spirit:
That they can found the Mind of christ, without hearing the Voice of christ; That they can confer with the Spirit, without the Language of the Spirit:
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But we must resolve, That no man is NONLATINALPHABET, except he be NONLATINALPHABET; no man is taught of God, but by the Word of God.
But we must resolve, That no man is, except he be; no man is taught of God, but by the Word of God.
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I hope this place hath not any, nor this Land many, that have as yet received that evill Seed:
I hope this place hath not any, nor this Land many, that have as yet received that evil Seed:
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if it be rooted in any, their case is to be pittied; and those that are too forward, by their fall must timely be admonished.
if it be rooted in any, their case is to be pitied; and those that Are too forward, by their fallen must timely be admonished.
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Our second Guide, is Gods Word: wherein many things are necessarily concluded, which are not therein literally expressed.
Our second Guide, is God's Word: wherein many things Are necessarily concluded, which Are not therein literally expressed.
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In matters of Faith and Manners, we are not tyed to the strictnesse of the Letter,
In matters of Faith and Manners, we Are not tied to the strictness of the letter,
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but the fullnesse of the Sense. Our Saviour Christ is our Master in this course:
but the fullness of the Sense. Our Saviour christ is our Master in this course:
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He proveth the Resurrection of the Dead, being an Article of our Faith, against the Sadduces; and the use of the Sabbath, being a rule of life, against the Pharises, by an inference made upon the Scripture, not by any evidence of the Letter of the Scripture.
He Proves the Resurrection of the Dead, being an Article of our Faith, against the Sadducees; and the use of the Sabbath, being a Rule of life, against the Pharisees, by an Inference made upon the Scripture, not by any evidence of the letter of the Scripture.
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Christ is herein followed, by the Apostles, by Councels, and Fathers. Nazianzene hath comprehended the Doctrine in this rule:
christ is herein followed, by the Apostles, by Counsels, and Father's. Nazianzene hath comprehended the Doctrine in this Rule:
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Quaedam in Scripturis & sunt, & dicuntur; quaedam insunt, etiamsi non dicantur: Quaedam in Scriptures & sunt, & dicuntur; quaedam insunt, Even if non dicantur:
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and he addeth, That the sticking to the Letter, is oftentimes but a pretext of impietie.
and he adds, That the sticking to the letter, is oftentimes but a pretext of impiety.
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And indeed, this pretext is used by the Church of Rome: who excludes that from the Scripture, which is apparantly concluded within the sense of the Scripture, in the Doctrine of the Trinitie, the Sacraments,
And indeed, this pretext is used by the Church of Rome: who excludes that from the Scripture, which is apparently concluded within the sense of the Scripture, in the Doctrine of the Trinity, the Sacraments,
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and some other points of moment:
and Some other points of moment:
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and having raysed this mist, closely conveyes Articles of Faith, and Rules of Life, into the Doctrine of the Church, not onely besides, but contrary to the Scripture:
and having raised this missed, closely conveys Articles of Faith, and Rules of Life, into the Doctrine of the Church, not only beside, but contrary to the Scripture:
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and yet in their late many and wordie Pamphlets, would perswade men, that our Doctrine is our owne, and not Gods;
and yet in their late many and wordy Pamphlets, would persuade men, that our Doctrine is our own, and not God's;
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that theirs is not their owne, but Gods. Let the true Christian conferre the proofes,
that theirs is not their own, but God's Let the true Christian confer the proofs,
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and for his owne eternall comfort judge, whether they deserve not the censure of Christ, In vaine doe they worship me, teaching the Doctrines of Men.
and for his own Eternal Comfort judge, whither they deserve not the censure of christ, In vain do they worship me, teaching the Doctrines of Men.
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Another worke there is which must bee examined, because the World is therewith much perplexed; I meane the Ceremonies and Discipline:
another work there is which must be examined, Because the World is therewith much perplexed; I mean the Ceremonies and Discipline:
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it must be inquired, Whether the observance of them be a worke of Gods, or ours.
it must be inquired, Whither the observance of them be a work of God's, or ours.
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And heere these three Rules are of all hands acknowledged. First, No Discipline or Ceremony must be contrary to the Word of God.
And Here these three Rules Are of all hands acknowledged. First, No Discipline or Ceremony must be contrary to the Word of God.
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Secondly, None must be equalled thereto. Thirdly, Both must edifie us therin.
Secondly, None must be equaled thereto. Thirdly, Both must edify us therein.
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These three Rules being observed, I say, First, whatsoever thing is in its owne nature indifferent may by lawfull power be limited.
These three Rules being observed, I say, First, whatsoever thing is in its own nature indifferent may by lawful power be limited.
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Secondly, Being lawfully so enjoyned, it must be obediently used. Thirdly, No Man with a good Conscience may forgoe his Vocation for this cause onely,
Secondly, Being lawfully so enjoined, it must be obediently used. Thirdly, No Man with a good Conscience may forgo his Vocation for this cause only,
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because he cannot be released from the use of such a thing.
Because he cannot be released from the use of such a thing.
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The reason of all is plaine, for the deniall of the first takes away the Magistrates lawfull power;
The reason of all is plain, for the denial of the First Takes away the Magistrates lawful power;
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the deniall of the second argueth ignorance of Christian obedience; and the third proveth that such mens credit is the measure of their care;
the denial of the second argue ignorance of Christian Obedience; and the third Proves that such men's credit is the measure of their care;
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and they are more wedded to their fancy, then truly zealous of Gods glory. These poynts have beene largely amplified and Fatherly recommended;
and they Are more wedded to their fancy, then truly zealous of God's glory. These points have been largely amplified and Fatherly recommended;
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but as yet the world will not be satisfied; the Church cannot intreate so much of her Children, as to be dutifully obeyed.
but as yet the world will not be satisfied; the Church cannot entreat so much of her Children, as to be dutifully obeyed.
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It is thought by too many a meete deliberation, who should yeeld, whether the Fathers which stand for that which is well grounded and lawfully authorized:
It is Thought by too many a meet deliberation, who should yield, whither the Father's which stand for that which is well grounded and lawfully authorized:
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or the Children which stand against the Fathers of their Country, and Fathers of the Church.
or the Children which stand against the Father's of their Country, and Father's of the Church.
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It were meete the foundations were razed before the buildings be ruined, and the Reasons answered before the Church be altered.
It were meet the foundations were razed before the buildings be ruined, and the Reasons answered before the Church be altered.
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But they have found at least a Simile to make good their cause. The Church is like mans body.
But they have found At least a Simile to make good their cause. The Church is like men body.
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Our Soveraignes new entrie may bee compared to the Spring. Saint Pauls comparison is acknowledged; and for our Spring the Lord be blessed.
Our Sovereigns new entry may be compared to the Spring. Saint Paul's comparison is acknowledged; and for our Spring the Lord be blessed.
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But what then? As mans body, so the Church this Spring time must be purged. An old Simile new furbished.
But what then? As men body, so the Church this Spring time must be purged. an old Simile new furbished.
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For indeed our Church evidences doe tell us of two such Springs within these Sixty yeares, besides a dangerous Autumne that went not long before, in which three seasons the Church hath beene so purged, that her losse is never like to bee recovered:
For indeed our Church evidences do tell us of two such Springs within these Sixty Years, beside a dangerous Autumn that went not long before, in which three seasons the Church hath been so purged, that her loss is never like to be recovered:
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Yet those Physicians were so well rewarded, that we doe not wonder if they have left us a seede, that would gladly doe us the like service.
Yet those Physicians were so well rewarded, that we do not wonder if they have left us a seed, that would gladly do us the like service.
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But we shall doe well to know, that there are many bodies that take least Physicke,
But we shall do well to know, that there Are many bodies that take least Physic,
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and yet are most in health;
and yet Are most in health;
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and some humors though peccant sleepe without distemper of the body, which being stirred by Physicke cast downe and endanger many a strong body.
and Some humours though peccant sleep without distemper of the body, which being stirred by Physic cast down and endanger many a strong body.
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He spake wisely though homely, that compared a Physitian to a Laundresse: Shee that washeth whitest weareth soonest;
He spoke wisely though homely, that compared a physician to a Laundress: She that washes whitest weareth soonest;
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and I am sure it were better for the Church to be still crasie, then so often cured.
and I am sure it were better for the Church to be still crazy, then so often cured.
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But one Rule of Physicke they observe well: for the Diet is not safely Ministred except the body be first purged;
But one Rule of Physic they observe well: for the Diet is not safely Ministered except the body be First purged;
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and being so earnestly disposed to Diet us, I cannot but commend their skill, if before-hand they would purge us.
and being so earnestly disposed to Diet us, I cannot but commend their skill, if beforehand they would purge us.
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But they shall deserve better thanks, if they spare their paines in both: the Church needeth Restoratives, rather then Purgations.
But they shall deserve better thanks, if they spare their pains in both: the Church needs Restoratives, rather then Purgations.
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He (saith Plato ) that will heale running eyes, must first cure the braine; and the braine is not recovered except the stomach be amended;
He (Says Plato) that will heal running eyes, must First cure the brain; and the brain is not recovered except the stomach be amended;
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for these have a dependance one upon the other, and a consent each with the other.
for these have a dependence one upon the other, and a consent each with the other.
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The Churches loosenesse is her sore eyes, or rather a sore in mens eyes;
The Churches looseness is her soar eyes, or rather a soar in men's eyes;
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the Churches ignorance is a defect in her braine, and many complaine, that divers of her sonnes have too dull and flegmaticke a braine:
the Churches ignorance is a defect in her brain, and many complain, that diverse of her Sons have too dull and phlegmatic a brain:
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The Churches maintenance, is her Stomacke;
The Churches maintenance, is her Stomach;
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but the World will not understand, that she hath too cold a Stomacke, that the Source and Spring of her other Diseases arises from the coldnesse of that.
but the World will not understand, that she hath too cold a Stomach, that the Source and Spring of her other Diseases arises from the coldness of that.
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Where the Authoritie of the Church is so many wayes curbed, and the Portion so curtailed, what wonder if the unlearned are tolerated,
Where the authority of the Church is so many ways curbed, and the Portion so curtailed, what wonder if the unlearned Are tolerated,
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and many lewd ones escape unpunished? But let the Armes of the Church be unpinnacled, let the Heart of the Church be refreshed,
and many lewd ones escape unpunished? But let the Arms of the Church be unpinnacled, let the Heart of the Church be refreshed,
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then the complaint will be more just:
then the complaint will be more just:
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if her Eyes continue sore, if her Braine continue cold, then mortifie that Braine, pluck out those Eyes:
if her Eyes continue soar, if her Brain continue cold, then mortify that Brain, pluck out those Eyes:
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but if you take a contrarie course, beleeve it, howsoever you seeme to restore for the present, you prevent not a worse disease.
but if you take a contrary course, believe it, howsoever you seem to restore for the present, you prevent not a Worse disease.
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That Chimicall Oyle, though never so curiously extracted, and in never so small quantitie ministred, is not without reason suspected;
That Chemical Oil, though never so curiously extracted, and in never so small quantity ministered, is not without reason suspected;
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upon the receit whereof, many men have perished: Blame us not, if our Neighbours harmes doe make us to beware.
upon the receipt whereof, many men have perished: Blame us not, if our Neighbours harms do make us to beware.
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Or if our Humours doe abound, and the world will not beleeve the contrarie, but that the Churches Authoritie is too great, her Livings be too many;
Or if our Humours do abound, and the world will not believe the contrary, but that the Churches authority is too great, her Livings be too many;
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the one gives libertie to Sinne, the other breeds neglect of many Soules; deale with us as with Scholars;
the one gives liberty to Sin, the other breeds neglect of many Souls; deal with us as with Scholars;
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if we must dye, let us dye by the Booke. Aske counsell of Antiquitie, and let our Fathers teach:
if we must die, let us die by the Book. Ask counsel of Antiquity, and let our Father's teach:
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Learne of them what Physicians they used, when as they cured the Physicians of their Soules.
Learn of them what Physicians they used, when as they cured the Physicians of their Souls.
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Moses commends the charge of the whole Law unto the King:Moses commends the charge of the Whole Law unto the King:
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both first and second Table, concerning the Parsons, Priests, and People, were disposed and ordered by the appointment of the King:
both First and second Table, Concerning the Parsons, Priests, and People, were disposed and ordered by the appointment of the King:
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But the King did not proceed herein, without counsell.
But the King did not proceed herein, without counsel.
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Reade the storie of Jehosaphat, Joash, and Ezechias, (all good Kings) and there you shall find who in these cases, were the Kings directors:
Reade the story of Jehoshaphat, Joash, and Hezekiah, (all good Kings) and there you shall find who in these cases, were the Kings directors:
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The advice and execution was the Priests, the command and power was the Kings.
The Advice and execution was the Priests, the command and power was the Kings.
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Descend to the dayes of Christianitie, peruse the Lawes of Christian Emperours, see when they assembled, whom they used in Councels.
Descend to the days of Christianity, peruse the Laws of Christian emperors, see when they assembled, whom they used in Counsels.
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Come to the dayes of Charlemaine, the first German and worthiest Emperour, •et the Historie informe you, who made up his reforming Chapter.
Come to the days of Charlemagne, the First Germane and Worthiest Emperor, •et the History inform you, who made up his reforming Chapter.
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Our Historie may give some light unto us, and our ancient Lawes may not be over-slipped by us:
Our History may give Some Light unto us, and our ancient Laws may not be overslipped by us:
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if we couple these together, the uniformitie we sinde in them, so ancient, so generall, deserves to be a patterne to us.
if we couple these together, the uniformity we sinde in them, so ancient, so general, deserves to be a pattern to us.
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And indeed, if it please us to observe it, there are three things necessarily required in them that shall discreetly undertake so great a worke, Science, Conscience, and Experience. In S•ience, I speake of things of this nature:
And indeed, if it please us to observe it, there Are three things necessarily required in them that shall discreetly undertake so great a work, Science, Conscience, and Experience. In S•ience, I speak of things of this nature:
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we presume so farre of mens modestie, that they will not compare with us;
we presume so Far of men's modesty, that they will not compare with us;
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if any man thinke otherwise, his pride is rather to be chastised, then his opinion refuted.
if any man think otherwise, his pride is rather to be chastised, then his opinion refuted.
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And for Experience, our Neighbour-Countreyes may teach us, how little good new-found courses have or will performe, promise they never so much good unto us:
And for Experience, our Neighbour-Countreyes may teach us, how little good newfound courses have or will perform, promise they never so much good unto us:
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Varietie of Heresies, and inconvenient Policies doe now afflict them, and I pray God they may be farre from us.
Variety of Heresies, and inconvenient Policies do now afflict them, and I pray God they may be Far from us.
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There remaines onely Conscience, which we doe not denie to others, and others must yeeld it unto us.
There remains only Conscience, which we do not deny to Others, and Others must yield it unto us.
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In these things we should not prejudice one the other, but reserre our selves both to God, who is the unpartiall Iudge of both. Saint Paul is my Author.
In these things we should not prejudice one the other, but reserre our selves both to God, who is the unpartial Judge of both. Saint Paul is my Author.
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Iudge nothing (saith he) before the time, 1 Cor. 4.5. untill the Lord come, who will lighten things that are hid in darknesse, and make the counsels of the heart manifest; Judge nothing (Says he) before the time, 1 Cor. 4.5. until the Lord come, who will lighten things that Are hid in darkness, and make the Counsels of the heart manifest;
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then shall every man have prayse of God. But this Rule is transgressed, and the Church, contrarie to this Rule, grievously wounded.then shall every man have praise of God. But this Rule is transgressed, and the Church, contrary to this Rule, grievously wounded.
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Are there no Drunkards, Adulterers, common Barreters, but of the Church? Or is their excesse in these sinnes growne so extraordinarie, that they cannot be repressed by the Censures of their Ordinarie? Is Suspension, Deprivation, Degradation, no paine? But the Minister must be tryed by God and his Countrey? Or will the diligence of the Civill Sword make amends for the negligence of the Ecclesiasticall Censure? I will not particularize such crying sinnes as reigne amongst us:
are there no Drunkards, Adulterers, Common Barrators, but of the Church? Or is their excess in these Sins grown so extraordinary, that they cannot be repressed by the Censures of their Ordinary? Is Suspension, Deprivation, Degradation, no pain? But the Minister must be tried by God and his Country? Or will the diligence of the Civil Sword make amends for the negligence of the Ecclesiastical Censure? I will not particularise such crying Sins as Reign among us:
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and yet the Civill Sword authorized thereunto, is slow enough to root them out; nay, it is, if not the breeder, yet the a better of some of them:
and yet the Civil Sword authorized thereunto, is slow enough to root them out; nay, it is, if not the breeder, yet the a better of Some of them:
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a thing not observed, and therefore not much remedied.
a thing not observed, and Therefore not much remedied.
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Therefore, let us both remember the Apostles Rule, We know the Law is good, if a man use it lawfully, Your Law is good, and ours is good;
Therefore, let us both Remember the Apostles Rule, We know the Law is good, if a man use it lawfully, Your Law is good, and ours is good;
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but we are both sick of one disease, wee have not so much grace as wee should have, to use it lawfully:
but we Are both sick of one disease, we have not so much grace as we should have, to use it lawfully:
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Wee should therefore pray one for another, amend one the other, and beare one with the other.
we should Therefore pray one for Another, amend one the other, and bear one with the other.
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A popular seditious Roman was wont in their Parliaments, to advise the Commons to marke well the fi•st words of the Bill:
A popular seditious Roman was wont in their Parliaments, to Advice the Commons to mark well the fi•st words of the Bill:
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If it began with, Siquis Dictator, Consul, Praetor, &c. If such or such a Magistrate shall doe thus or thus hereafter, his paine shall be such and such;
If it began with, Siquis Dictator, Consul, Praetor, etc. If such or such a Magistrate shall do thus or thus hereafter, his pain shall be such and such;
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they should passe the Bill, and not weigh it, were there never so much rigorousnesse in it:
they should pass the Bill, and not weigh it, were there never so much rigorousness in it:
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his reason was, Sciant ad se nihil pertinere;
his reason was, Sciant ad se nihil pertinere;
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What need they stick at it, when others must smart for it? But if the Bill began, Si Pop. Romanus, aut si Quirites, aut Plebs, That if the Commons did thus,
What need they stick At it, when Others must smart for it? But if the Bill began, Si Pop. Romanus, Or si Quirites, Or Plebs, That if the Commons did thus,
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or thus, such should be their punishment;
or thus, such should be their punishment;
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then they must heed it, sift it, and crosse it, lest their libertie be impeached, their state impaired, and their bodies violated.
then they must heed it, sift it, and cross it, lest their liberty be impeached, their state impaired, and their bodies violated.
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This was a popular, but a pestilent counsell; farre be it from all Christians either to approve or practise it.
This was a popular, but a pestilent counsel; Far be it from all Christians either to approve or practise it.
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Let us not bind heavie burthens, to lay on Ministers shoulders, which the better sort of Commons will be loth to lift with the least of their fingers:
Let us not bind heavy burdens, to lay on Ministers shoulders, which the better sort of Commons will be loath to lift with the least of their fingers:
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distinguish our persons from our Vocations;
distinguish our Persons from our Vocations;
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and let the meanest of our persons sare the better, for the greatnesse of our Vocations.
and let the Meanest of our Persons sare the better, for the greatness of our Vocations.
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The time was, when the lower Clergie was reckoned in place next to the Peeres;
The time was, when the lower Clergy was reckoned in place next to the Peers;
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let it not downe so many degrees, as to range it with the meanest of the Commons.
let it not down so many Degrees, as to range it with the Meanest of the Commons.
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Remember you have your Spirituall Birth from us, and your Spirituall Life is maintained by us:
remember you have your Spiritual Birth from us, and your Spiritual Life is maintained by us:
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Our hands wash you from your sinnes, our mouthes instill into you Gods grace: you owe more unto us, then to all Professions besides ours.
Our hands wash you from your Sins, our mouths instill into you God's grace: you owe more unto us, then to all Professions beside ours.
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Why should there then be such Fetters clapt on our Legges? Such meane Portions be thought enough for us? In the Life of Charlemaine it is reported, That warring against the Sarazins in Spaine, he so farre •ressed them, that their King was content to become a Christian,
Why should there then be such Fetters clapped on our Legs? Such mean Portions be Thought enough for us? In the Life of Charlemagne it is reported, That warring against the Sarazins in Spain, he so Far •ressed them, that their King was content to become a Christian,
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so that Peace might be granted them. During the Treatie, Charlemaine feasted Aigoland, the Sarazin King.
so that Peace might be granted them. During the Treaty, Charlemagne feasted Aigoland, the Sarazin King.
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As they sat at meat, the Sarazin perceived a companie of men in the same Roome meanely attended, and thinly dieted;
As they sat At meat, the Saracen perceived a company of men in the same Room meanly attended, and thinly dieted;
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and asked Charlemaine, what they were? Charlemaine and his Nobles answered; Oh, these be the Ministers of God: The Sarazin replyed;
and asked Charlemagne, what they were? Charlemagne and his Nobles answered; O, these be the Ministers of God: The Saracen replied;
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In sooth, yours is a pettie God, that hath such miserable and contemptible servants:
In sooth, yours is a Petty God, that hath such miserable and contemptible Servants:
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And thereupon, as the Storie addes, brake off the Treatie, and would not become a Christian.
And thereupon, as the Story adds, brake off the Treaty, and would not become a Christian.
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You are wise enough to understand it, I will not apply it; you shall doe well, to make use of it.
You Are wise enough to understand it, I will not apply it; you shall do well, to make use of it.
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The contempt of the Minister, is the reproach of God;
The contempt of the Minister, is the reproach of God;
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and therefore, in all your deliberations, thinke of us, speake to us, and deale with us,
and Therefore, in all your deliberations, think of us, speak to us, and deal with us,
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as the Embassadours of God, and procurers of your greatest good.
as the ambassadors of God, and Procurers of your greatest good.
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If any man will be obstinate in another course, shall I say with Michael, Iude 9. The Lord rebuke him? Nay, rather I will pray with Christ, Father, Luc. 23.34. forgive them, they know not what they doe:
If any man will be obstinate in Another course, shall I say with Michael, Iude 9. The Lord rebuke him? Nay, rather I will pray with christ, Father, Luke 23.34. forgive them, they know not what they do:
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Their Posteritie will rue their over-sight;
Their Posterity will rue their oversight;
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all such workes will prove their owne. And thus much of the first marke of sinne, it is our owne invention.
all such works will prove their own. And thus much of the First mark of sin, it is our own invention.
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The second followeth, It provoketh Gods wrath. Esa. 27.4. Wrath is not in me, saith God: Wisd. 1.13. God made not death:
The second follows, It provokes God's wrath. Isaiah 27.4. Wrath is not in me, Says God: Wisdom 1.13. God made not death:
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Eze. 18.32 He delighteth not in the death of a sinner: Exo. 34.6. NONLATINALPHABET long suffering, slow to anger; Ezekiel 18.32 He delights not in the death of a sinner: Exo. 34.6. long suffering, slow to anger;
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and when he punisheth, he Lam. 3.33. doth it not ex animo. This appeareth by that passionate speech of his:
and when he Punisheth, he Lam. 3.33. does it not ex animo. This appears by that passionate speech of his:
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How shall I give thee up, Ephraim? How shall I deliver thee up, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are rowled together. Whereupon we may thus reason: How shall I give thee up, Ephraim? How shall I deliver thee up, Oh Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? My heart is turned within me, my repentings Are rolled together. Whereupon we may thus reason:
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Is God displeased? Then Man hath offended: For God begins with no man.
Is God displeased? Then Man hath offended: For God begins with no man.
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Where (saith God) is the Bill of your Mothers Divorcement, whom I have cast off? Or who is the Creditor to whom I have sold you? Behold for your iniquities are you sold, Where (Says God) is the Bill of your Mother's Divorcement, whom I have cast off? Or who is the Creditor to whom I have sold you? Behold for your iniquities Are you sold,
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and because of your transgressions is your Mother cast off. and Because of your transgressions is your Mother cast off.
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This rule God observed with Iosua in the case of Achan. Saul acknowledged it, when Sam. 14 38. God did not answer him:
This Rule God observed with Iosua in the case of achan. Saul acknowledged it, when Sam. 14 38. God did not answer him:
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The Heathen Ion. 1.7. confessed it, when the storme pursued them, and no mervaile: For God delighteth in the prosperity of his servants.
The Heathen Ion. 1.7. confessed it, when the storm pursued them, and no marvel: For God delights in the Prosperity of his Servants.
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Oh, saith he that there were in them such a heart to feare me, and keepe my commandments, that it might goe well with them and their posterity for ever. O, Says he that there were in them such a heart to Fear me, and keep my Commandments, that it might go well with them and their posterity for ever.
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No better experiment then this present Historie. In the Israelites journey to Canaan God sent his terrour before them;
No better experiment then this present History. In the Israelites journey to Canaan God sent his terror before them;
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The Midianites were disheartned with the sight of them:
The midianites were disheartened with the sighed of them:
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Balaam being sent for to Balac, instead of a Curse, though unwillingly of himselfe, and unacceptably to the King, was on every quarter compelled of God to blesse them. balaam being sent for to Balaam, instead of a Curse, though unwillingly of himself, and unacceptably to the King, was on every quarter compelled of God to bless them.
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Behold Gods love toward them, how desirous he is, that no Protection due on his part should be wanting to them.
Behold God's love towards them, how desirous he is, that no Protection due on his part should be wanting to them.
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But, when God would not forsake them, their Enemies could not match them: The Witches sorcerie could not prevaile upon them;
But, when God would not forsake them, their Enemies could not match them: The Witches sorcery could not prevail upon them;
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Their owne wits and lusts did serve them to forsake God, to betray themselves; and by Luxurie, Incontinence, and Idolatrie, to strip themselves both of favor and mercy.
Their own wits and Lustiest did serve them to forsake God, to betray themselves; and by Luxury, Incontinence, and Idolatry, to strip themselves both of favour and mercy.
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Let us heed to our selves in this Example; God hath dealt with us, as he did with Israel. The Moabite is disheartned; Balaams tongue is tied;
Let us heed to our selves in this Exampl; God hath dealt with us, as he did with Israel. The Moabite is disheartened; Balaams tongue is tied;
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In stead of a Curse and a Sword, they send us a Blessing, and desire Peace. The worke must be ascribed to God;
In stead of a Curse and a Sword, they send us a Blessing, and desire Peace. The work must be ascribed to God;
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and for the work we must give glory to him onely.
and for the work we must give glory to him only.
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But let us not loose our peace with God, while we like the peace of Man:
But let us not lose our peace with God, while we like the peace of Man:
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Doe I disswade Peace? God forbid. A Minister is a messenger of Peace;
Do I dissuade Peace? God forbid. A Minister is a Messenger of Peace;
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and the Apostles rule is, That with all men, as farre as it is possible, we should entertaine Peace:
and the Apostles Rule is, That with all men, as Far as it is possible, we should entertain Peace:
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But in the Name of God I must remember unto you a peece of Christs Epistle to the Church of Pergamus. 〈 ◊ 〉 2.24.
But in the Name of God I must Remember unto you a piece of Christ Epistle to the Church of Pergamos. 〈 ◊ 〉 2.24.
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I have a few things against thee, because thou hast there them that maintaine the doctrine of Balaam, which taught Balak to put a stumbling blocke before the children of Israel, that they should eat things sacrificed to Idols, and comm•t Fornication. I have a few things against thee, Because thou hast there them that maintain the Doctrine of balaam, which taught Balak to put a stumbling block before the children of Israel, that they should eat things sacrificed to Idols, and comm•t Fornication.
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I doe not entermeddle with the affaires of Princes: I speake of private Men;
I do not intermeddle with the affairs of Princes: I speak of private Men;
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the ordinary repaire of unnecessary persons to the Moabites Tents, not onely to feast with them,
the ordinary repair of unnecessary Persons to the Moabites Tents, not only to feast with them,
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but also to commit Fornication, assuredly spirituall, it may bee corporall too: may breed us warre with God, while wee treate of Peace with Men.
but also to commit Fornication, assuredly spiritual, it may be corporal too: may breed us war with God, while we Treat of Peace with Men.
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My desire is, that all avoid this; and that those who are in Authority provide against it.
My desire is, that all avoid this; and that those who Are in authority provide against it.
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God is not moved, unlesse he be provoked. The word (provoked) is applied indifferently both to God, and Man;
God is not moved, unless he be provoked. The word (provoked) is applied indifferently both to God, and Man;
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but the thing must bee conceived to bee otherwise in God then in Man, whether wee respect the cause, the nature,
but the thing must be conceived to be otherwise in God then in Man, whither we respect the cause, the nature,
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or the manner of it. 1 The cause moving anger in Man is not alwayes sinne, but sometimes vertue;
or the manner of it. 1 The cause moving anger in Man is not always sin, but sometime virtue;
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and that not onely in wicked Men, but also in the best.
and that not only in wicked Men, but also in the best.
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Moses was angry with the Commandment of God, Ionas with the mercy of God, Iob with the triall of God;Moses was angry with the Commandment of God, Ionas with the mercy of God, Job with the trial of God;
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but nothing can stirre anger in God, but onely sinne.
but nothing can stir anger in God, but only sin.
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In the hand of God (saith David) there is a Cup, and the Wine is Red, it is full mixt, In the hand of God (Says David) there is a Cup, and the Wine is Read, it is full mixed,
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and hee poureth out of the same. Surely all the wicked of the Earth shall wring out, and drink the dregges thereof. and he pours out of the same. Surely all the wicked of the Earth shall wring out, and drink the dregs thereof.
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Speaking of that Wine that is mentioned, Revel. 14. And there called the Wine of the wrath of God.
Speaking of that Wine that is mentioned, Revel. 14. And there called the Wine of the wrath of God.
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Saint Paul speaking of Fornication, Covetousnesse, and foolish talking, addeth, that for such things commeth the wrath of God upon the children of disobedience.
Saint Paul speaking of Fornication, Covetousness, and foolish talking, adds, that for such things comes the wrath of God upon the children of disobedience.
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2 Anger in man is a passion and causeth alteration, it is though a short, yet a sharpe madnesse:
2 Anger in man is a passion and Causes alteration, it is though a short, yet a sharp madness:
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But Gods nature being without composition, admits no mutation; as Hee is that which hee is:
But God's nature being without composition, admits no mutation; as He is that which he is:
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so with him there is no variablenesse, nor shadow of change. 3 Mans anger keepes no measure.
so with him there is no variableness, nor shadow of change. 3 men anger keeps no measure.
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Saint James observeth it saying, Bee slow to anger. For the wrath of Man fulfilleth not the righteousnesse of God.
Saint James observeth it saying, be slow to anger. For the wrath of Man fulfilleth not the righteousness of God.
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But the wise man speaking of Gods judgements, saith, That he orders them in number, weight, and measure.
But the wise man speaking of God's Judgments, Says, That he order them in number, weight, and measure.
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And the same phrase is used in the Storie of Belshazzar, where the hand-writing hath, Mene, Mene, Tekel, Ʋpharsin:
And the same phrase is used in the Story of Belshazzar, where the handwriting hath, Mene, Mene, Tekel, Ʋpharsin:
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that is, Thou art numbred, and weighed, and thy Kingdome is divided.
that is, Thou art numbered, and weighed, and thy Kingdom is divided.
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So that by the anger of man, wee cannot learne what is the anger of God,
So that by the anger of man, we cannot Learn what is the anger of God,
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except we will fasten on God the imperfections of man. What then is anger in God? Wee must thus conceive it.
except we will fasten on God the imperfections of man. What then is anger in God? we must thus conceive it.
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As sinne is contrarie to Gods holinesse, so is it proceeded against, by Gods justice.
As sin is contrary to God's holiness, so is it proceeded against, by God's Justice.
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The dislike that Gods holinesse takes against sinne, is called his hatred; and the processe of his justice, is called his wrath: And that processe may be considered, either as by Gods Ministers it is threatned,
The dislike that God's holiness Takes against sin, is called his hatred; and the process of his Justice, is called his wrath: And that process may be considered, either as by God's Ministers it is threatened,
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and so Saint Paul calls it, Gods revealed Wrath: or, as by Gods powerfull hand it is executed;
and so Saint Paul calls it, God's revealed Wrath: or, as by God's powerful hand it is executed;
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in which sense, the Scripture remembreth us of a Rom. 2.5. Day of Wrath. When men are said to provoke Gods wrath, the meaning is, that what Gods Ministers in his Name have threatned, that same punishment by Gods power is inflicted upon irrepentant godlesse men.
in which sense, the Scripture Remember us of a Rom. 2.5. Day of Wrath. When men Are said to provoke God's wrath, the meaning is, that what God's Ministers in his Name have threatened, that same punishment by God's power is inflicted upon irrepentant godless men.
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And in this sense must we take the phrase in this place, and learne there-out to imitate God:
And in this sense must we take the phrase in this place, and Learn thereout to imitate God:
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not to be offended, but with evill; not to be offended, before we be provoked with evill;
not to be offended, but with evil; not to be offended, before we be provoked with evil;
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not to passe a meane, when wee have a just cause to be offended with those that are evill:
not to pass a mean, when we have a just cause to be offended with those that Are evil:
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an imitation fit for the best men, seeing the defect thereof hath beene an imperfection even in the worthiest men.
an imitation fit for the best men, seeing the defect thereof hath been an imperfection even in the Worthiest men.
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And thus much of the second marke of sinne. Now couple these two together, and observe in a word the viperousnesse of sinne;
And thus much of the second mark of sin. Now couple these two together, and observe in a word the viperousnesse of sin;
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so naturall, so unnaturall unto us. It is unto us both our brood, and bane: like the Devil himselfe, who is a Serpent, and a Satan;
so natural, so unnatural unto us. It is unto us both our brood, and bane: like the devil himself, who is a Serpent, and a Satan;
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cunning to seduce us, malicious to accuse us.
cunning to seduce us, malicious to accuse us.
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Our owne sinnes insnare us, our owne sinnes separate betweene God and us, our owne sinnes testifie against us, our owne sinnes are a destruction unto us.
Our own Sins ensnare us, our own Sins separate between God and us, our own Sins testify against us, our own Sins Are a destruction unto us.
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And therefore, we have good reason to hearken to Saint Peter: 1 Pet. 2.11. I beseech you, brethren, as strangers and pilgrims, abstaine from fleshly lusts, which fight against the foule:
And Therefore, we have good reason to harken to Saint Peter: 1 Pet. 2.11. I beseech you, brothers, as Strangers and pilgrim's, abstain from fleshly Lustiest, which fight against the foul:
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and to the sonne of Sirach, saying; Flie from sinne, as from a Serpent; for if thou commest too neere, it will bite thee;
and to the son of Sirach, saying; Fly from sin, as from a Serpent; for if thou Comest too near, it will bite thee;
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the teeth thereof are as it were the teeth of a Lyon, slaying the soules of men. the teeth thereof Are as it were the teeth of a lion, slaying the Souls of men.
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Our owne workes provoke Gods wrath against us.
Our own works provoke God's wrath against us.
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And thus much of the first point, which is the peoples sinne, described by two marks;
And thus much of the First point, which is the peoples sin, described by two marks;
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the one, it is our owne invention; the other, it provoketh Gods wrath.
the one, it is our own invention; the other, it provokes God's wrath.
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I come to the second point, which is Gods judgement, contained in these words, The Plague brake out upon them.
I come to the second point, which is God's judgement, contained in these words, The Plague brake out upon them.
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The word Plague, is streitned, in our English Tongue, and commonly referred onely to the Pestilence:
The word Plague, is straightened, in our English Tongue, and commonly referred only to the Pestilence:
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but in other Languages it reacheth farther, and notes any extraordinarie stroake that comes from God.
but in other Languages it reaches farther, and notes any extraordinary stroke that comes from God.
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The Prophets under that word, containe these foure, Famine, Pestilence, wild Beasts, and the Sword; which by an excellencie, are called the foure Plagues of God:
The prophets under that word, contain these foure, Famine, Pestilence, wild Beasts, and the Sword; which by an excellency, Are called the foure Plagues of God:
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Not that God doth not create all, both Light and Darknesse, Good and Evill, as the Prophet speakes;
Not that God does not create all, both Light and Darkness, Good and Evil, as the Prophet speaks;
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but because stroakes, if they be private, particular, or ordinarie, doe not move us; their second causes, not the first, are observed by us:
but Because Strokes, if they be private, particular, or ordinary, do not move us; their second Causes, not the First, Are observed by us:
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Gods Iustice in them is not reverenced, his Hand is not discerned, his Power is not feared:
God's justice in them is not reverenced, his Hand is not discerned, his Power is not feared:
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men doe not reason, Hodie mihi, cras tibi; Luc. 13.3. Except we repent, we shall likewise perish:
men do not reason, Hodie mihi, cras tibi; Luke 13.3. Except we Repent, we shall likewise perish:
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Therefore, as men have crying sins, that pierce the Heavens, and ascend unto the very Throne of God,
Therefore, as men have crying Sins, that pierce the Heavens, and ascend unto the very Throne of God,
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and call for Vengeance at the hand of God;
and call for Vengeance At the hand of God;
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so God hath crying Iustice, that pierceth the Heavens, descends unto man, rowzeth the guiltie Conscience, and importuneth mans repentance.
so God hath crying justice, that pierces the Heavens, descends unto man, rouseth the guilty Conscience, and importunes men Repentance.
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This Voice is the Voice of Sinai, so terrible, that Moses himselfe will Heb. 12.21 quake and feare:
This Voice is the Voice of Sinai, so terrible, that Moses himself will Hebrew 12.21 quake and Fear:
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such stroakes fall not, but from most men they wrest the confession of Pharaohs Enchanters, This is the finger of God.
such Strokes fallen not, but from most men they wrest the Confessi of Pharaohs Enchanter's, This is the finger of God.
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In our Language, wee call the Pestilence the Visitation of God, and the Tokens thereof, Gods marks:
In our Language, we call the Pestilence the Visitation of God, and the Tokens thereof, God's marks:
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and the inscription of our doores is, Lord have mercie upon us; which testifieth our confession;
and the inscription of our doors is, Lord have mercy upon us; which Testifieth our Confessi;
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whilest that punishing Angel stirreth, we stand all at the mercy of God.
whilst that punishing Angel stirs, we stand all At the mercy of God.
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Some learned men are of opinion, that a Pestilence wasting many of the Iewes, was a part of that Plague, wherewith God is said here to have stricken them;
some learned men Are of opinion, that a Pestilence wasting many of the Iewes, was a part of that Plague, wherewith God is said Here to have stricken them;
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but because the proofe is not pregnant, we will not further pursue it: Of this we are sure, that, that which is evident, is equivalent;
but Because the proof is not pregnant, we will not further pursue it: Of this we Are sure, that, that which is evident, is equivalent;
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for in one day, how many wayes soever they died 24000. were destroyed.
for in one day, how many ways soever they died 24000. were destroyed.
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But come we to the second part of this note, wherein it is said, This Plague brake out upon them;
But come we to the second part of this note, wherein it is said, This Plague brake out upon them;
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Onely remember that the heavier Gods judgement lighteth upon us, the louder he calls for repentance unto us.
Only Remember that the Heavier God's judgement lights upon us, the Louder he calls for Repentance unto us.
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The Plague brake out upon them. ] The word hath many significations, which hath caused many interpretations.The Plague brake out upon them. ] The word hath many significations, which hath caused many interpretations.
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It signifies to breake out, and it signifies to multiply: the word bearing both, wee may make good use of both.
It signifies to break out, and it signifies to multiply: the word bearing both, we may make good use of both.
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If we translate (it brake out) then it notes first, that Gods mercy is as it were a wall betwixt us and his justice.
If we translate (it brake out) then it notes First, that God's mercy is as it were a wall betwixt us and his Justice.
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If thou Lord (saith David) shouldst be extreame to marke what is done amisse, O Lord who can abide it? But there is mercy with thee, that thou maist bee feared. If thou Lord (Says David) Shouldst be extreme to mark what is done amiss, Oh Lord who can abide it? But there is mercy with thee, that thou Mayest be feared.
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And in another place, The Lord is mercifull and righteous, and our God is full of compassion:
And in Another place, The Lord is merciful and righteous, and our God is full of compassion:
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Where it is to be observed, that the placing of the words imports, that Gods Mercy is double to his Iustice;
Where it is to be observed, that the placing of the words imports, that God's Mercy is double to his justice;
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and that his Mercy compasseth on every side, and senceth us against his Iustice. Yet the sonne of Sirach observeth well, that there is with God not onely Mercy; but also Wrath:
and that his Mercy Compasseth on every side, and senceth us against his Justice Yet the son of Sirach observeth well, that there is with God not only Mercy; but also Wrath:
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he is mighty to for give, and to poure out displeasure. If men elevate Gods power, blemish his Holinesse, or deferre Repentance:he is mighty to for give, and to pour out displeasure. If men elevate God's power, blemish his Holiness, or defer Repentance:
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they shall find, that as his Mercy is great; so is his punishment also. When men think thee not to be of a perfect power, thou declarest thy power,
they shall find, that as his Mercy is great; so is his punishment also. When men think thee not to be of a perfect power, thou declarest thy power,
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and reprovest the boldnesse of the wise. Psal. 50.21. These sinnes hast thou committed (saith God unto the wicked) and I held my tongue;
and reprovest the boldness of the wise. Psalm 50.21. These Sins hast thou committed (Says God unto the wicked) and I held my tongue;
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therefore thou thoughtest, that I was like unto thee; but I will reprove thee, and set thy sinnes in order before thee. Rom. 2.4.5. Hee that despiseth the riches of Gods patience, not knowing that his goodnesse should lead men to repentance, doth but treasure up unto himselfe wrath:
Therefore thou thoughtest, that I was like unto thee; but I will reprove thee, and Set thy Sins in order before thee. Rom. 2.4.5. He that despises the riches of God's patience, not knowing that his Goodness should led men to Repentance, does but treasure up unto himself wrath:
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against the day of wrath, when God shall reward every man according to his workes. against the day of wrath, when God shall reward every man according to his works.
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God can be wearie of repenting, as he tells Ieremie; namely, when he is pressed under our sinnes, as a Cart is pressed that is full of sheaves. When the Ioel 3.13. harvest of our sinne is ripe, God will put in his sickle.
God can be weary of repenting, as he tells Ieremie; namely, when he is pressed under our Sins, as a Cart is pressed that is full of sheaves. When the Joel 3.13. harvest of our sin is ripe, God will put in his fickle.
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Then will the Lord God say, even the mightie One of Israel: Esa. 1.24. Oh, I will ease me of mine adversaries, I will avenge me of mine enemies. Then will the Lord God say, even the mighty One of Israel: Isaiah 1.24. O, I will ease me of mine Adversaries, I will avenge me of mine enemies.
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Againe, in this breaking out of the Plague, we may observe, not onely that Mercie sometimes gives place to Iustice,
Again, in this breaking out of the Plague, we may observe, not only that Mercy sometime gives place to justice,
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but also the unresistablenesse of Iustice, when it comes, it beares downe all before it.
but also the unresistablenesse of justice, when it comes, it bears down all before it.
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Wherefore, Gods wrath seizing upon sinners, is compared to a whirlewind Psal. 1.4. scattering chaffe, to a devouring fire Mal. 4.1. consuming stubble, to a violent Nahum. 1.8. floud, bearing downe cum stabulis armenta, all that stands against it.
Wherefore, God's wrath seizing upon Sinners, is compared to a whirlwind Psalm 1.4. scattering chaff, to a devouring fire Malachi 4.1. consuming stubble, to a violent Nahum. 1.8. flood, bearing down cum stabulis Armies, all that Stands against it.
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Lastly, here wee may observe the correspondence of Gods justice to mans sinne: the same word is applyed to both;
Lastly, Here we may observe the correspondence of God's Justice to men sin: the same word is applied to both;
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to man sinning, to God striking;
to man sinning, to God striking;
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both of them NONLATINALPHABET doe breake forth: first, man breakes through Gods Law, no tye being of force to hold him;
both of them do break forth: First, man breaks through God's Law, no tie being of force to hold him;
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and then man breakes through Gods defence, his mercie not restraining him, nor mans power being able to resist him.
and then man breaks through God's defence, his mercy not restraining him, nor men power being able to resist him.
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Therefore, if we will that God set bounds to his wrath, we must keepe within the bounds of our owne dutie.
Therefore, if we will that God Set bounds to his wrath, we must keep within the bounds of our own duty.
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Some respect not so much the violence, as the varietie of the Plague, and translate it, The Plague was multiplyed. First,
some respect not so much the violence, as the variety of the Plague, and translate it, The Plague was multiplied. First,
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as the Sinne, so the Plague was manifold. They fell spiritually, and corporally; by Idolatrie, and Incontinencie:
as the Sin, so the Plague was manifold. They fell spiritually, and corporally; by Idolatry, and Incontinency:
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therefore, their Plague was not of one sort; some were hanged, some were stabbed, and some consumed with Pestilence.
Therefore, their Plague was not of one sort; Some were hanged, Some were stabbed, and Some consumed with Pestilence.
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Man cannot be so wittie, in varying of Sinnes; but God will be as wittie, in varying of Plagues.
Man cannot be so witty, in varying of Sins; but God will be as witty, in varying of Plagues.
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Secondly, the Plague was multiplyed, not onely in kind, but in degree. The Iewes in the Wildernesse, sustained many Plagues:
Secondly, the Plague was multiplied, not only in kind, but in degree. The Iewes in the Wilderness, sustained many Plagues:
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Of those that perished in many of them the number is not specified; but of those that are specified, this is the greatest:
Of those that perished in many of them the number is not specified; but of those that Are specified, this is the greatest:
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At first, there dyed but 3000; at the second, 14000; at this, which is the third, 24000: To teach us, that though the judgement wee have felt be terrible, yet God hath in store more intolerable;
At First, there died but 3000; At the second, 14000; At this, which is the third, 24000: To teach us, that though the judgement we have felt be terrible, yet God hath in store more intolerable;
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and the deeper wee sinke in sinne, the lower wee shall descend in Hell. All Histories are records of it, all Countr•yes doe preach it:
and the Deeper we sink in sin, the lower we shall descend in Hell. All Histories Are records of it, all Countr•yes do preach it:
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but wee shall doe best, if wee reade it in our selves; and scape best, if wee apply it to our selves.
but we shall do best, if we read it in our selves; and escape best, if we apply it to our selves.
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I hasten to the third point, which containes the meanes to pacifie God; Phinees stood up and prayed:
I hasten to the third point, which contains the means to pacify God; Phinehas stood up and prayed:
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Phinees, the sonne of Eleazar, the sonne of Aaron, a Priest by birth and function;Phinehas, the son of Eleazar, the son of Aaron, a Priest by birth and function;
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the neerer he was to God, the more zealous he was for the glory of God.
the nearer he was to God, the more zealous he was for the glory of God.
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Levi had this testimonie of Moses: Deut. 33.9. He said to his Father and Mother, I regard you not; Levi had this testimony of Moses: Deuteronomy 33.9. He said to his Father and Mother, I regard you not;
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to his Brethren, I acknowledge you not;
to his Brothers, I acknowledge you not;
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and to his Children, I know you not, that he might observe the Law of God, and keepe his Covenant. and to his Children, I know you not, that he might observe the Law of God, and keep his Covenant.
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Here, a sonne of Levi hath this testimonie from God, that he was zealous for his glory, and pacified his wrath: for both hee is commended, and plentifully rewarded.
Here, a son of Levi hath this testimony from God, that he was zealous for his glory, and pacified his wrath: for both he is commended, and plentifully rewarded.
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A good example for such as have the like charge, to stirre them up to the like zeale.
A good Exampl for such as have the like charge, to stir them up to the like zeal.
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And God grant we may doe so with God, that God may deale so with us,
And God grant we may do so with God, that God may deal so with us,
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and with our seed for ever. But the fact of Phinehas hath something extraordinarie.
and with our seed for ever. But the fact of Phinehas hath something extraordinary.
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[ He stood up. ] Being a private man, and a Priest, he used the Sword: so some observe;[ He stood up. ] Being a private man, and a Priest, he used the Sword: so Some observe;
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but that hee was a private man, is not so true.
but that he was a private man, is not so true.
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Besides the High Priest, there were other chiefe Priests, which had charge of many both persons and things;
Beside the High Priest, there were other chief Priests, which had charge of many both Persons and things;
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the Bookes of Numbers, Chronicles, and the Gospel, cleare this point:
the Books of Numbers, Chronicles, and the Gospel, clear this point:
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And that Gods pleasure was, that the Priests should sometimes use the Sword, it is plaine, by the examples of Eli, Samuel, and the Maccabees, Iudges and reformers of the Common-wealth o• Israel: the two first, expressely thereunto called of God;
And that God's pleasure was, that the Priests should sometime use the Sword, it is plain, by the Examples of Eli, Samuel, and the Maccabees, Judges and reformers of the Commonwealth o• Israel: the two First, expressly thereunto called of God;
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and the thirds lawfull power may be argued, by the manifold blessings it was accompanied with from God.
and the thirds lawful power may be argued, by the manifold blessings it was accompanied with from God.
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But this was in defect of Civill Power, which ordinarily by Gods appointment beares the Sword;
But this was in defect of Civil Power, which ordinarily by God's appointment bears the Sword;
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and we must be well warranted, before such examples be imitated:
and we must be well warranted, before such Examples be imitated:
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when there is a Civill Governour, the Priest can have no pretext to usurpe the Authoritie of the Governour.
when there is a Civil Governor, the Priest can have no pretext to usurp the authority of the Governor.
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The greater is the sinne of the B. of Rome, who hath combined so great a Sword with so great a Key,
The greater is the sin of the B. of Rome, who hath combined so great a Sword with so great a Key,
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and executeth ungodly zeale with unjust power. But Phinees his case is not such. God beares witnesse to his zeale, and approves his fact:
and Executeth ungodly zeal with unjust power. But Phinehas his case is not such. God bears witness to his zeal, and approves his fact:
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his zeale was discernable onely of God;
his zeal was discernible only of God;
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but the fact excusable in the judgement of men, not onely commendable by the witnesse of God.
but the fact excusable in the judgement of men, not only commendable by the witness of God.
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For against the sinne, God had pronounced death, Moses had specified the kind of death; they were backward, that should have executed the Sentence:
For against the sin, God had pronounced death, Moses had specified the kind of death; they were backward, that should have executed the Sentence:
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but rather then God should be openly dishonoured, the Magistrates charge not obeyed, up stood Phinees, and by him the parties were executed.
but rather then God should be openly dishonoured, the Magistrates charge not obeyed, up stood Phinehas, and by him the parties were executed.
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So that Phinees did debase himselfe to be an Executioner, rather then exalt himselfe as an Vsurper;
So that Phinehas did debase himself to be an Executioner, rather then exalt himself as an Usurper;
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he leveld his action, by Gods and Moses his former direction:
he leveled his actium, by God's and Moses his former direction:
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which I observe the rather, because some too farre amplifie the irregularitie of Phinees his fact;
which I observe the rather, Because Some too Far amplify the irregularity of Phinehas his fact;
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and some are too forward, upon warrant of this Example, to usurpe the Magistrates Sword: but neither find good ground to build upon, in this Historie. I goe on: Phinehas stood up and prayed.
and Some Are too forward, upon warrant of this Exampl, to usurp the Magistrates Sword: but neither find good ground to built upon, in this History. I go on: Phinehas stood up and prayed.
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The word hath divers significations, and they have bred divers interpretations among both ancient and later Divines. The Translations are three:
The word hath diverse significations, and they have bred diverse interpretations among both ancient and later Divines. The Translations Are three:
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The Septuagint, NONLATINALPHABET, He did propitiate or pacifie GOD:
The septuagint,, He did propitiate or pacify GOD:
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the Chalde, NONLATINALPHABET He prayed unto God. And some are perswaded, that NONLATINALPHABET was then written NONLATINALPHABET neither is it improbable:
the Chaldea, He prayed unto God. And Some Are persuaded, that was then written neither is it improbable:
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for it is no Article of our Creed, that the Masoreth containes all various Lections; yea, there are strong presumptions to the contrarie.
for it is no Article of our Creed, that the Masoreth contains all various Lections; yea, there Are strong presumptions to the contrary.
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Those that are later then either the Septuagint or Chalde, and whose Masters I suppose were worse, translate it (He executed judgement,) whose ground is the Conjugation of the Verbe, enforcing,
Those that Are later then either the septuagint or Chaldea, and whose Masters I suppose were Worse, translate it (He executed judgement,) whose ground is the Conjugation of the Verb, enforcing,
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as they thinke, this for the fittest signification. But it cannot be justified, that this is the onely signification of that Conjugation;
as they think, this for the Fittest signification. But it cannot be justified, that this is the only signification of that Conjugation;
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and the places alledged, may make it to be doubted, whether at all this be the signification.
and the places alleged, may make it to be doubted, whither At all this be the signification.
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But that which I note, is this;
But that which I note, is this;
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That all three Translations doe but fully expresse the fact, and every one of them containeth some principall circumstance of the fact.
That all three Translations do but Fully express the fact, and every one of them Containeth Some principal circumstance of the fact.
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Why then doe we wrangle about words? That Phinees executed judgement, we will not denie;
Why then do we wrangle about words? That Phinehas executed judgement, we will not deny;
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That he pacified God, and used prayer to sanctifie his worke unto God, they may not denie;
That he pacified God, and used prayer to sanctify his work unto God, they may not deny;
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That the Word may beare all, there is no judicious Divine can denie: and yet loe, this is one of the blemishes of our Liturgie;
That the Word may bear all, there is no judicious Divine can deny: and yet lo, this is one of the blemishes of our Liturgy;
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this seemes a just cause, why many mens Consciences will not suffer them to subscribe to our Liturgie.
this seems a just cause, why many men's Consciences will not suffer them to subscribe to our Liturgy.
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He that knowes the difference betweene the Hebrew and the Septuagint, and observeth, that both the Apostles and Evangelists, notwithstanding that difference, used it,
He that knows the difference between the Hebrew and the septuagint, and observeth, that both the Apostles and Evangelists, notwithstanding that difference, used it,
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and edified many thousands by it:
and edified many thousands by it:
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He that knowes, that the great Lights of the Primitive Church were for the most part ignorant of the originall Hebrew, and yet brought many Hebrewes unto God:
He that knows, that the great Lights of the Primitive Church were for the most part ignorant of the original Hebrew, and yet brought many Hebrews unto God:
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He that knowes Saint Hieromes Translation was by Saint Austin and others impugned, who thought the peace of the Church,
He that knows Saint Jerome's translation was by Saint Austin and Others impugned, who Thought the peace of the Church,
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and practise of Religion, of greater price then phrases and properties of words:
and practice of Religion, of greater price then phrases and properties of words:
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He, I say, that knowes these things, will judge our Church, treading their steps, worthy of better entertainment,
He, I say, that knows these things, will judge our Church, treading their steps, worthy of better entertainment,
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then the reproach of spightfull tongues. Brethren, 1 Cor. 8. •. we know that we all have knowledge, but knowledge puffeth up, and it is charitie that edifieth.
then the reproach of spiteful tongues. Brothers, 1 Cor. 8. •. we know that we all have knowledge, but knowledge Puffeth up, and it is charity that Edifieth.
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Wherefore we conclude with the Apostle, and perswade our opposites, NONLATINALPHABET.
Wherefore we conclude with the Apostle, and persuade our opposites,.
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Let your zeale be grounded upon knowledge, your knowledge ripened with experience, and both seasoned with charitie. Let your zeal be grounded upon knowledge, your knowledge ripened with experience, and both seasoned with charity.
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Notwithstanding, let us take it as they would have it, (He executed judgement) and make some good use of it.
Notwithstanding, let us take it as they would have it, (He executed judgement) and make Some good use of it.
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They were at prayers, so the storie reports; and this sight was presented, in the midst of their teares. They were At Prayers, so the story reports; and this sighed was presented, in the midst of their tears.
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A sight on the one side abominable, on the other honourable.
A sighed on the one side abominable, on the other honourable.
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First, it was abominable, that in time of publike calamitie any man should be so brutish, as to intend this luxurie: yet some such there were.
First, it was abominable, that in time of public calamity any man should be so brutish, as to intend this luxury: yet Some such there were.
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Behold here one, and that a great one, Zimri the sonne of Salu, a Prince of the Tribe of Simeon. When in a like case, Ieremie had preached in vaine, he turnes to God with this speech:
Behold Here one, and that a great one, Zimri the son of Salu, a Prince of the Tribe of Simeon. When in a like case, Ieremie had preached in vain, he turns to God with this speech:
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O Lord, Jer. 5. v. 3, 4, 5. are not thine eyes upon the Truth; thou hast smitten them, but they have not sorrowed; Oh Lord, Jer. 5. v. 3, 4, 5. Are not thine eyes upon the Truth; thou hast smitten them, but they have not sorrowed;
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thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a stone, and have refused to returne.
thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a stone, and have refused to return.
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Therefore I said, Surely, those to whom I have hitherto preached, are but poore men,
Therefore I said, Surely, those to whom I have hitherto preached, Are but poor men,
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and simple ones, which know not the way of the Lord, nor the judgement of their God.
and simple ones, which know not the Way of the Lord, nor the judgement of their God.
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I will get me to the great men, and speake to them;
I will get me to the great men, and speak to them;
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they are learned in the way of the Lord, and in the judgement of their God. they Are learned in the Way of the Lord, and in the judgement of their God.
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But what he found, he reports: Those great men are become the sonnes of Belial; they have broken the yoke, and burst Gods bands.
But what he found, he reports: Those great men Are become the Sons of Belial; they have broken the yoke, and burst God's bans.
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They were great men in the dayes of Amos, that lay upon Beds of Ivorie, eate the Lambes of the Flock, They were great men in the days of Amos, that lay upon Beds of Ivory, eat the Lambs of the Flock,
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and Calves out of the Stall: They sung unto the sound of the Ʋioll, and invented to themselves Instruments of Musick, like David:
and Calves out of the Stall: They sung unto the found of the Ʋioll, and invented to themselves Instruments of Music, like David:
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They drunke Wine in Bowles, and anointed themselves with sweetest Ointments in the midst; and yet without all touch of sorrow for the affliction of Ioseph. They drunk Wine in Bowls, and anointed themselves with Sweetest Ointments in the midst; and yet without all touch of sorrow for the affliction of Ioseph.
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I would this were not a disease of ours.
I would this were not a disease of ours.
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Sure I am, mortification in the dayes of mortalitie, is in no such request, as Reason, much more Religion, requires it to be.
Sure I am, mortification in the days of mortality, is in no such request, as Reason, much more Religion, requires it to be.
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We have too many Zimri's; we lack a Phinees, to stand up and execute judgement. Secondly, his fact was as honourable, as Zimri's was detestable.
We have too many Zimri's; we lack a Phinehas, to stand up and execute judgement. Secondly, his fact was as honourable, as Zimri's was detestable.
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That which I will observe, is, That he left his prayers, and interrupted his teares, hardening that heart against a sinner, which melted at the wrath of God;
That which I will observe, is, That he left his Prayers, and interrupted his tears, hardening that heart against a sinner, which melted At the wrath of God;
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erecting that Body, yea, and soule too, against a sinner, which lay humble and prostrate before God;
erecting that Body, yea, and soul too, against a sinner, which lay humble and prostrate before God;
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sanctifying those hands, to sacrifice to the wrath of God, provoked by a sinner, which before were lift up in innocencie to God.
sanctifying those hands, to sacrifice to the wrath of God, provoked by a sinner, which before were lift up in innocence to God.
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As God will have Mercie, and not Sacrifice, so will he have Iudgement too.
As God will have Mercy, and not Sacrifice, so will he have Judgement too.
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Wherewith shall I come before the Lord, Mich. 6.6, 7, 8 and how my selfe before the high God? Shall I come before him with burntofferings, Wherewith shall I come before the Lord, Mich. 6.6, 7, 8 and how my self before the high God? Shall I come before him with Burnt offerings,
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and Calves of a yeare old? Will the Lord be pleased with thousands of Rammes,
and Calves of a year old? Will the Lord be pleased with thousands of Rams,
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or with ten thousand Rivers of Oyle? Shall I give my first-borne for my transgression? Even the fruit of my body,
or with ten thousand rivers of Oil? Shall I give my firstborn for my Transgression? Even the fruit of my body,
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for the sinne of my soule? He hath shewed thee, O man, what the Lord requireth of thee;
for the sin of my soul? He hath showed thee, Oh man, what the Lord requires of thee;
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surely to doe justly, Esa. 1. v. 11. &c. &c. And the very same Lesson is in the first of Esay. Open and notorious Malefactors are truly called NONLATINALPHABET,surely to do justly, Isaiah 1. v. 11. etc. etc. And the very same lesson is in the First of Isaiah. Open and notorious Malefactors Are truly called,
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because the taking away of them is a purging of the State.
Because the taking away of them is a purging of the State.
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Better that one dye by the hand of the Magistrate, then a thousand perish by the hand of God.
Better that one die by the hand of the Magistrate, then a thousand perish by the hand of God.
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If Atheists, Blasphemers, Adulterers, and Oppressors, were now justly punished, our whole Land should not be so often plagued.
If Atheists, Blasphemers, Adulterers, and Oppressors's, were now justly punished, our Whole Land should not be so often plagued.
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And Magistrates must thinke, that they are not innocent of their brothers bloud, whom God doth visit through their default.
And Magistrates must think, that they Are not innocent of their Brother's blood, whom God does visit through their default.
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I might adde too, that the sinnes of Malefactors are encouraged, whilest too much connivencie is used.
I might add too, that the Sins of Malefactors Are encouraged, whilst too much connivency is used.
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But to close up this point, this is a Rule for us all: We must not be wanting to our selves, though Magistrates be defective in their charge;
But to close up this point, this is a Rule for us all: We must not be wanting to our selves, though Magistrates be defective in their charge;
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they stand or fall to their Lord, and we to our common Lord: We are nothing the more innocent, because they are negligent.
they stand or fallen to their Lord, and we to our Common Lord: We Are nothing the more innocent, Because they Are negligent.
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Therefore it behooves us all, in time to judge our selves, lest in due time we be judged;
Therefore it behooves us all, in time to judge our selves, lest in due time we be judged;
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taking this for our comfort, That he shall never find God a severe Iudge, that will be his owne sincere Iudge:
taking this for our Comfort, That he shall never find God a severe Judge, that will be his own sincere Judge:
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And this will appeare in the last point, to which I come.
And this will appear in the last point, to which I come.
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The Plague ceased. ] When judgement was executed upon one, the Plague ceased from them all. Behold here a mercifull Iudge. Modicum supplicii satis est Patri. The Plague ceased. ] When judgement was executed upon one, the Plague ceased from them all. Behold Here a merciful Judge. Modicum Supplicii satis est Patri.
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If we respect the measure, it is little.
If we respect the measure, it is little.
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Hath he smote Iudah (saith Esay ) as he smote those that smote Iudah? Or is the laughter of Iudah like to the slaughter of them that were slaine by Iudah? In measure, Hath he smote Iudah (Says Isaiah) as he smote those that smote Iudah? Or is the laughter of Iudah like to the slaughter of them that were slain by Iudah? In measure,
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and in the branches thereof, wilt thou contend with Iudah? If we respect the time also, it is little:and in the branches thereof, wilt thou contend with Iudah? If we respect the time also, it is little:
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For a little while (saith he) have I forsaken thee, but with great compassion will I gather thee: For a little while (Says he) have I forsaken thee, but with great compassion will I gather thee:
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For a moment, in mine anger, I hid my face from thee, but with everlasting mercie have I had compassion on thee. For a moment, in mine anger, I hid my face from thee, but with everlasting mercy have I had compassion on thee.
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Gods passion is not like mens, that it must have its forth; or, that it must calme with time:
God's passion is not like men's, that it must have its forth; or, that it must Cam with time:
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God is not like a Prince, that conquers Kingdomes, and is a slave to himselfe: God, who can command all, commands Himselfe most of all.
God is not like a Prince, that conquers Kingdoms, and is a slave to himself: God, who can command all, commands Himself most of all.
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And this absolute freedome of God, is one of his incommunicable properties;
And this absolute freedom of God, is one of his incommunicable properties;
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his stroakes layd on his children, being ad correctionem, but not ad destructionem, may be stayed when and where it pleaseth him.
his Strokes laid on his children, being ad correctionem, but not ad destructionem, may be stayed when and where it Pleases him.
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David no sooner confesseth, I have sinned, but Nathan is furnished with his Message; and God hath removed the punishment of thy sinne. David no sooner Confesses, I have sinned, but Nathan is furnished with his Message; and God hath removed the punishment of thy sin.
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So soone as Ezechias is humbled, God is entreated.
So soon as Hezekiah is humbled, God is entreated.
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If the Prodigall Sonne doe but penitently looke toward his Father, he shall be lovingly received and cherished.
If the Prodigal Son do but penitently look towards his Father, he shall be lovingly received and cherished.
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At what time soever a sinner doth repent him of his sinne from the bottome of his heart, I will put all his wickednesse out of my remembrance, saith the Lord. At what time soever a sinner does Repent him of his sin from the bottom of his heart, I will put all his wickedness out of my remembrance, Says the Lord.
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But wee must note, that if God be entreated, and not pacified, it is because some sinne is smothered,
But we must note, that if God be entreated, and not pacified, it is Because Some sin is smothered,
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because men are not unfainedly mortified. If wee sorrow for sinne feelingly, if wee crucifie the Iusts of the flesh unpartially,
Because men Are not unfeignedly mortified. If we sorrow for sin feelingly, if we crucify the Jousts of the Flesh unpartially,
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if wee purpose to cleave unto God stedfastly;
if we purpose to cleave unto God steadfastly;
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God will release our Debt, remove our Plague, and establish our Prosperitie, mercifully, speedily, and irrepentantly.
God will release our Debt, remove our Plague, and establish our Prosperity, mercifully, speedily, and irrepentantly.
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Let us use this method in our returne to God, and wee shall find this measure at the hand of God.
Let us use this method in our return to God, and we shall find this measure At the hand of God.
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The summe of all which hath been said, is this: God breakes not with man, except man breake first with God;
The sum of all which hath been said, is this: God breaks not with man, except man break First with God;
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and if God be rightly pacified, he will easily be reconciled.
and if God be rightly pacified, he will Easily be reconciled.
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O Lord, infuse goodnesse into our Nature, that we may enjoy the graciousnesse of thy Nature.
Oh Lord, infuse Goodness into our Nature, that we may enjoy the graciousness of thy Nature.
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Bridle us so with thy Spirit, that we passe not those bounds which thou hast set us,
Bridle us so with thy Spirit, that we pass not those bounds which thou hast Set us,
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lest thy wrath breake out upon us:
lest thy wrath break out upon us:
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Or if we sinne (as Lord who sinneth not?) let us sorrow for our sinne;
Or if we sin (as Lord who Sinneth not?) let us sorrow for our sin;
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let us not both displease and despise thee.
let us not both displease and despise thee.
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Rayse many Phinehasses, in the dayes of so many Zimries. Yea, Lord, let every man be a Phinehas unto himselfe.
Raise many Phinehas, in the days of so many Zimri's. Yea, Lord, let every man be a Phinehas unto himself.
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Finally, in our true humilitie, and unfained zeale for thy glory, good Lord accept us, good Lord blesse us, and our seed for ever. Amen.
Finally, in our true humility, and unfeigned zeal for thy glory, good Lord accept us, good Lord bless us, and our seed for ever. Amen.
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A SERMON PREACHED AT SAINT PAVLS CROSSE, on TRINITIE SUNDAY. IUDE 5.20, 21.
A SERMON PREACHED AT SAINT PAUL'S CROSS, on TRINITY SUNDAY. IUDE 5.20, 21.
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But ye beloved, edifie your selves in your most holy faith, praying in the Holy Ghost.
But you Beloved, edify your selves in your most holy faith, praying in the Holy Ghost.
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And keepe your selves in the love of God, looking for the mercy of our Lord Iesus Christ unto eternall life.
And keep your selves in the love of God, looking for the mercy of our Lord Iesus christ unto Eternal life.
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BY the Ordinance of the Church, we solemnize this day to one God in three Persons, whom we cannot behold clearely, till wee enjoy him fully.
BY the Ordinance of the Church, we solemnize this day to one God in three Persons, whom we cannot behold clearly, till we enjoy him Fully.
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In both stands our perfect blessednesse in heaven.
In both Stands our perfect blessedness in heaven.
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Seeing then we are now not in Patria, but in viâ, in the state not of glory,
Seeing then we Are now not in Patria, but in viâ, in the state not of glory,
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but of grace, we must not passe our bounds, nor passe neerer then we are called.
but of grace, we must not pass our bounds, nor pass nearer then we Are called.
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Many that have been over-bold have lost themselves;
Many that have been overbold have lost themselves;
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many that have waded too farre have beene swallowed up in this deepe, and the rule continues still, Qui scrutator est majestatis, opprimetur à gloriâ:
many that have waded too Far have been swallowed up in this deep, and the Rule continues still, Qui scrutator est majestatis, opprimetur à gloriâ:
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hee that pries too neare into this glorious Majesty, shall find to his ruine that it is an incomprehensible mystery.
he that pries too near into this glorious Majesty, shall find to his ruin that it is an incomprehensible mystery.
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I have therefore chosen this Scripture, which respecteth the season, and yet exceeds not our strength, in the meditation whereof we need not hazard our weak sight, to behold the body of the Sun shining in his strength above in the firmament,
I have Therefore chosen this Scripture, which respecteth the season, and yet exceeds not our strength, in the meditation whereof we need not hazard our weak sighed, to behold the body of the Sun shining in his strength above in the firmament,
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but may refresh it in the beames thereof sweetly tempered to our use on the face of this earth.
but may refresh it in the beams thereof sweetly tempered to our use on the face of this earth.
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Here we may see, that there are three persons in God; and also that which we should most desire to see,
Here we may see, that there Are three Persons in God; and also that which we should most desire to see,
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how all three concurre to doe us good.
how all three concur to do us good.
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The Holy Spirit teacheth us to pray to God the Father, who embraceth us with love manifested in that eternall life, which we shall enjoy at the comming of our Lord Iesus Christ. Now although we must stay by the possession of this eternall life, till the day of Christ, yet must we secure our title thereunto in the dayes of our flesh.
The Holy Spirit Teaches us to pray to God the Father, who Embraceth us with love manifested in that Eternal life, which we shall enjoy At the coming of our Lord Iesus christ. Now although we must stay by the possession of this Eternal life, till the day of christ, yet must we secure our title thereunto in the days of our Flesh.
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And how must wee secure that? Surely by those vertues, wherewith God doth fence his Church against the deluge of those vices that overflow the world.
And how must we secure that? Surely by those Virtues, wherewith God does fence his Church against the deluge of those vices that overflow the world.
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The Church and the world are distinct societies, and therefore should be of different qualities.
The Church and the world Are distinct societies, and Therefore should be of different qualities.
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Vpon this ground, the maine drift of this Epistle is to teach us that wee may not conforme our selves to them, from whom we are severed by Christ. Yea in particular my text perswades, that considering the continuall and woefull revolting of counterfeit beleevers and corrupt livers,
Upon this ground, the main drift of this Epistle is to teach us that we may not conform our selves to them, from whom we Are severed by christ. Yea in particular my text persuades, that considering the continual and woeful revolting of counterfeit believers and corrupt livers,
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as many as are true members of Christ, and ordained to continue the succession of the Church, ought the more to proceed in grace,
as many as Are true members of christ, and ordained to continue the succession of the Church, ought the more to proceed in grace,
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and more and more apply themselves to the fountaine of grace. 1. They must proceed in grace.
and more and more apply themselves to the fountain of grace. 1. They must proceed in grace.
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Edifie (saith Saint Jude ) your selves in your most holy saith. 2. They must daily reside by the fountaine of grace.Edify (Says Faint U^de) your selves in your most holy Says. 2. They must daily reside by the fountain of grace.
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Keepe your selves in the love of God. Keep your selves in the love of God.
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But because it is a hard matter to goe on, and he that is constant must endure many a conflict, wee are advised to seeke helpe,
But Because it is a hard matter to go on, and he that is constant must endure many a conflict, we Are advised to seek help,
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and to be of good hope to find helpe. 1. To seeke helpe, praying in the Holy Ghost.
and to be of good hope to find help. 1. To seek help, praying in the Holy Ghost.
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2. To be of good hope to finde it, looking for the mercie of our Lord Iesus Christ unto eternall life.
2. To be of good hope to find it, looking for the mercy of our Lord Iesus christ unto Eternal life.
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You see then that the argument of this Scripture is a Christian care, whereof there are two indeavours:
You see then that the argument of this Scripture is a Christian care, whereof there Are two endeavours:
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to profit, and persevere, in grace and in the love of God, and in these we are sustained by two blessed meanes, helpe and hope;
to profit, and persevere, in grace and in the love of God, and in these we Are sustained by two blessed means, help and hope;
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Helpe from the holy spirit, and hope in Jesus Christ. Let us resume these points, and consider them briefly in order.
Help from the holy Spirit, and hope in jesus christ. Let us resume these points, and Consider them briefly in order.
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Edifie. ] The whole Church and every member thereof is compared to an house;Edify. ] The Whole Church and every member thereof is compared to an house;
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but such a house as is a Temple, destined to be a place, where God will put his name and vouchsafe his presence, where we must present our sacrifices, and do him reverence.
but such a house as is a Temple, destined to be a place, where God will put his name and vouchsafe his presence, where we must present our Sacrifices, and do him Reverence.
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To note this, the measure of the Arke of Noah, and of the Temple of Solomon were proportioned to the body of a man in the old Testament;
To note this, the measure of the Ark of Noah, and of the Temple of Solomon were proportioned to the body of a man in the old Testament;
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and in the new the resemblance is unfolded by Christ. Thou art Peter, and upon this rocke will J build my Church.
and in the new the resemblance is unfolded by christ. Thou art Peter, and upon this rock will J built my Church.
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Which words Saint Peter hath so expounded to this purpose, that he checks his glosse which pretends to bee successor to Saint Peter. 1 Pet 2. v. 3, 4, 5. You have tasted (saith he) that the Lord is bountifull, to whom comming as to a living stone, disallowed of men, Which words Saint Peter hath so expounded to this purpose, that he Checks his gloss which pretends to be successor to Saint Peter. 1 Pet 2. v. 3, 4, 5. You have tasted (Says he) that the Lord is bountiful, to whom coming as to a living stone, disallowed of men,
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but chosen of God, and precious, yee also as living stones are made a spirituall house,
but chosen of God, and precious, ye also as living stones Are made a spiritual house,
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an holy Priesthood to offer up spirituall sacrifices, acceptable to God through Iesus Christ. an holy Priesthood to offer up spiritual Sacrifices, acceptable to God through Iesus christ.
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We are called then to be Gods house, GODS Temple, not made with hands or materiall,
We Are called then to be God's house, GOD'S Temple, not made with hands or material,
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but framed by grace, and spirituall, in respect whereof we are exhorted to build.
but framed by grace, and spiritual, in respect whereof we Are exhorted to built.
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But Saint Paul giveth us a good caution, Let every man take heed what hee builds;
But Saint Paul gives us a good caution, Let every man take heed what he builds;
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and by his distinguishing gold, silver, precious stones, from timber, hay, and stubble, things combustible from incombustible, we learne that all materials are not fit for this building.
and by his distinguishing gold, silver, precious stones, from timber, hay, and stubble, things combustible from incombustible, we Learn that all materials Are not fit for this building.
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And indeed speciall choice was made towards the fabricke of Moses his Tabernacle, and of Solomons Temple;
And indeed special choice was made towards the fabric of Moses his Tabernacle, and of Solomons Temple;
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which did but figure corporally what is to bee understood spiritually; even those vertues that are requisite for the building up of us;
which did but figure corporally what is to be understood spiritually; even those Virtues that Are requisite for the building up of us;
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and those vertues are expressed in my Text, Faith, Charity, and Hope. Saint Jude hath so distinguished, and digested them.
and those Virtues Are expressed in my Text, Faith, Charity, and Hope. Saint U^de hath so distinguished, and digested them.
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We must begin at faith, Domus Dei credendo fundatur, saith Saint Austin. The first stone that must be laid in this pile is faith.
We must begin At faith, Domus Dei credendo fundatur, Says Saint Austin. The First stone that must be laid in this pile is faith.
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Saint Pauls rule is peremptory, Oporter credere. Hee that will make his first approach to God, must believe, and without faith it is impossible to please God. Saint Paul's Rule is peremptory, Oporter Believe. He that will make his First approach to God, must believe, and without faith it is impossible to please God.
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We are by nature refractary, The wisdome of the flesh is enmity against God.
We Are by nature refractory, The Wisdom of the Flesh is enmity against God.
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It is not subject to the law, nay it cannot be subject untill saith come, whose propertie it is to cast downe our imaginations, 2 Cor. 10.5. and every proud thought that is exalted against the knowledge of God, and to bring into captivity every thought to the obedience of Christ. Hereupon is that saying grounded:
It is not Subject to the law, nay it cannot be Subject until Says come, whose property it is to cast down our Imaginations, 2 Cor. 10.5. and every proud Thought that is exalted against the knowledge of God, and to bring into captivity every Thought to the Obedience of christ. Hereupon is that saying grounded:
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Ante fidem nulla praecedunt dona, & ex eâ omnia procedunt. Faith is the first grace of adoption, that we receive from God:Ante fidem nulla praecedunt dona, & ex eâ omnia procedunt. Faith is the First grace of adoption, that we receive from God:
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which makes us capable of all other graces peculiar to the children of God.
which makes us capable of all other graces peculiar to the children of God.
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Our lesson is, we can never begin so much as to affect Heaven, much lesse resolutely forsake the world to gaine Heaven,
Our Lesson is, we can never begin so much as to affect Heaven, much less resolutely forsake the world to gain Heaven,
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except our soules bee enlightned and established by true faith.
except our Souls be enlightened and established by true faith.
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But it is not every faith will serve the turne, it must be a most holy faith. NONLATINALPHABET, say the Etymologists. Holy, is as much as, Not earthly, and that is most holy, which is least earthly.
But it is not every faith will serve the turn, it must be a most holy faith., say the Etymologists. Holy, is as much as, Not earthly, and that is most holy, which is least earthly.
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To discerne by this rule a most holy faith, wee must further observe that a divine faith comprehendeth two things. The Word of God; and our beliefe therein:
To discern by this Rule a most holy faith, we must further observe that a divine faith comprehendeth two things. The Word of God; and our belief therein:
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which you may easily perceive by the description of Saint Paul. Heb. 11.1. Faith is the ground of things hoped for,
which you may Easily perceive by the description of Saint Paul. Hebrew 11.1. Faith is the ground of things hoped for,
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and the evidence of things not seene. Where, NONLATINALPHABET, and NONLATINALPHABET note our beliefe and the strength thereof;and the evidence of things not seen. Where,, and note our belief and the strength thereof;
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like as NONLATINALPHABET, and NONLATINALPHABET, are the conditions of the Word of GOD; which is the matter and measure of our beliefe.
like as, and, Are the conditions of the Word of GOD; which is the matter and measure of our belief.
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Now our Faith is said to be most holy in respect of both these; of Gods Word, and of our beliefe.
Now our Faith is said to be most holy in respect of both these; of God's Word, and of our belief.
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First, of Gods word, and that whether we respect the matter which is the word,
First, of God's word, and that whither we respect the matter which is the word,
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or the author, which is God. 1. The matter is most holy, nothing earthly, for it comprehends such things as neither eye hath seene,
or the author, which is God. 1. The matter is most holy, nothing earthly, for it comprehends such things as neither eye hath seen,
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nor eare hath heard, nor could enter by these senses into the heart of man.
nor ear hath herd, nor could enter by these Senses into the heart of man.
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The flesh (saith our Saviour) profiteth nothing, because the words that God speaketh are spirit and life. They are celestiall and heavenly words, they are the mysteries of the kingdome of heaven, yea the Kingdome of heaven it selfe; The Flesh (Says our Saviour) profiteth nothing, Because the words that God speaks Are Spirit and life. They Are celestial and heavenly words, they Are the Mysteres of the Kingdom of heaven, yea the Kingdom of heaven it self;
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And to speake to the phrase of building.
And to speak to the phrase of building.
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See (saith God to Moses ) that thou make all things according to the patterne shewed thee in the Mount: See (Says God to Moses) that thou make all things according to the pattern showed thee in the Mount:
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There was no plot to bee found below for the Tabernacle, no nor of the Temple, the fashion whereof King David received from Heaven, which by the way may make us doubt,
There was no plot to be found below for the Tabernacle, no nor of the Temple, the fashion whereof King David received from Heaven, which by the Way may make us doubt,
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whether that costly description thereof, which out of Vitruvius and other Architects Mathematicall principles, Villalpandus, and Dradus have lately made, be as true,
whither that costly description thereof, which out of Vitruvius and other Architects Mathematical principles, Villalpandus, and Dradus have lately made, be as true,
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as it is learned, as judicious as it is painefull. But to the purpose.
as it is learned, as judicious as it is painful. But to the purpose.
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The ignorance of this absolute holinesse of the matter of GODS word made the Iewes to conceive carnally of the worship of God,
The ignorance of this absolute holiness of the matter of GOD'S word made the Iewes to conceive carnally of the worship of God,
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and of the kingdome of Christ, dreaming that the first had no more in it, then the ceremonie, and that the second consisted in worldly pompe and glory.
and of the Kingdom of christ, dreaming that the First had no more in it, then the ceremony, and that the second consisted in worldly pomp and glory.
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And the now Church of Rome hath slipt into both these errours.
And the now Church of Room hath slipped into both these errors.
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Their superfluous, and superstitious rites have, at least in practise, not only darkned, but even abolished many in heavenly truth;
Their superfluous, and superstitious Rites have, At least in practice, not only darkened, but even abolished many in heavenly truth;
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and insteed of an ecclesiasticall hierarchie provided for the quiet and decent ordering of the Church, they have forged a terrestriall monarchie to the bane of both Church and Common-wealth.
and instead of an ecclesiastical hierarchy provided for the quiet and decent ordering of the Church, they have forged a terrestrial monarchy to the bane of both Church and Commonwealth.
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Our lesson therefore must be, that howsoever the things of God are expressed in phrases fitting the capacity of men;
Our Lesson Therefore must be, that howsoever the things of God Are expressed in phrases fitting the capacity of men;
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yet wee give them no earthly tincture;
yet we give them no earthly tincture;
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for so they will cease to be fit matter of the most holy faith of a Christian man.
for so they will cease to be fit matter of the most holy faith of a Christian man.
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2. As the matter is most holy, so is the Author too; for hee is God, and not man.
2. As the matter is most holy, so is the Author too; for he is God, and not man.
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Betweene God and man, there is this difference; that God is truth, and every man a lyar.
Between God and man, there is this difference; that God is truth, and every man a liar.
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Every man, if but a meere man, may deceive, or be deceived; but neither of these are incident to God, neque; actu neque; potentiâ.
Every man, if but a mere man, may deceive, or be deceived; but neither of these Are incident to God, neque; Acts neque; potentiâ.
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God doth not, he cannot lye; God is not, he cannot be deceived.
God does not, he cannot lie; God is not, he cannot be deceived.
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Therefore the highest commendation of a good man is, that hee speakes in veritate mentis, without simulation, or dissimulation; without equivocation or mentall reservation;
Therefore the highest commendation of a good man is, that he speaks in veritate mentis, without simulation, or dissimulation; without equivocation or mental reservation;
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the praise due to God is, that he speakes in certitudine veritatis: his word must stand, it is tried to the uttermost, it is as silver tried seven times in the fire.
the praise due to God is, that he speaks in Certitude veritatis: his word must stand, it is tried to the uttermost, it is as silver tried seven times in the fire.
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There is no terrestreitie in him;
There is no terrestreitie in him;
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we may securely trust him, Vpon this ground it is agreed betweene us and the Church of Rome.
we may securely trust him, Upon this ground it is agreed between us and the Church of Room.
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First, That, that whereon our faith must finally resolve, is Gods Word. Secondly, That, what this word is, we must receive from the Church.
First, That, that whereon our faith must finally resolve, is God's Word. Secondly, That, what this word is, we must receive from the Church.
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Thirdly, That the Church hath no power introductory, but declaratory.
Thirdly, That the Church hath no power introductory, but declaratory.
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Fourthly, That, in this declaratory power the Church proceeds not by immediate revelation, but by ratiocination,
Fourthly, That, in this declaratory power the Church proceeds not by immediate Revelation, but by ratiocination,
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if it expound verbum scriptum (and for verbum non scriptum which they obtrude to be a successive tradition even from the Apostles, it is a forgery of their owne braine.) Fifthly, That in the ratiocination wee must proceed by two meanes, Analogy, and Antiquity.
if it expound verbum Scriptum (and for verbum non Scriptum which they obtrude to be a successive tradition even from the Apostles, it is a forgery of their own brain.) Fifthly, That in the ratiocination we must proceed by two means, Analogy, and Antiquity.
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Sixthly, That, Analogie is, either of the faith, comprehended in the ancient Catechisme ever taught in the Church,
Sixthly, That, Analogy is, either of the faith, comprehended in the ancient Catechism ever taught in the Church,
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and gathered out of evident places of Scripture, and it comprehends the first and undeniable principles of faith;
and gathered out of evident places of Scripture, and it comprehends the First and undeniable principles of faith;
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or of the Text, by the coherence of antecedentia and consequentia, by the proprietie of the phrase,
or of the Text, by the coherence of antecedentia and consequentia, by the propriety of the phrase,
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and Seventhly, That antiquity is, the decision of counsels, or commentaries of Fathers agreeing betweene themselves and delivering the doctrine of the Church in their times.
and Seventhly, That antiquity is, the decision of Counsels, or commentaries of Father's agreeing between themselves and delivering the Doctrine of the Church in their times.
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Eightly, That in the using of these meanes, the Church hath a promise, that Gods spirit will direct it, not simply,
Eighth, That in the using of these means, the Church hath a promise, that God's Spirit will Direct it, not simply,
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but if it bee assembled in the feare of God, without prejudice, or partiality of faction;
but if it be assembled in the Fear of God, without prejudice, or partiality of faction;
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Where two or three be gathered together, in my Name, (saith Christ) I am in the midst of them: Where two or three be gathered together, in my Name, (Says christ) I am in the midst of them:
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so that they cannot erre damnably, or misleade the people. This we say; and yet they say we build on private spirits.
so that they cannot err damnably, or mislead the people. This we say; and yet they say we built on private spirits.
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We denie not private spirits discretion, but these are the grounds of our definition. And here we begin to differ.
We deny not private spirits discretion, but these Are the grounds of our definition. And Here we begin to differ.
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First, That the blessing in using of these meanes we say is common to every particular Church;
First, That the blessing in using of these means we say is Common to every particular Church;
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they restraine it to the Church of Rome; calling that the Catholike Church which we deny.
they restrain it to the Church of Room; calling that the Catholic Church which we deny.
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Secondly, They take away infallibility from the body of their Church, yea of the whole Church;
Secondly, They take away infallibility from the body of their Church, yea of the Whole Church;
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and give it to the Pope, contrary to their owne councels before Luther; that of Constance, and that of Basil, which placed it in the Catholike Church.
and give it to the Pope, contrary to their own Counsels before Luther; that of Constance, and that of Basil, which placed it in the Catholic Church.
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Thirdly, They hold it not impossible even for this head of their Church, to be an Hereticke;
Thirdly, They hold it not impossible even for this head of their Church, to be an Heretic;
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but that he should teach Heresie, they say it is impossible: As if Ne fides tua deficiat in the Gospell, had that sense;
but that he should teach Heresy, they say it is impossible: As if Ne fides tua deficiat in the Gospel, had that sense;
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to say nothing of his common impiety, impurity, and iniquity which they confesse also.
to say nothing of his Common impiety, impurity, and iniquity which they confess also.
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Fourthly, They say he may teach Heresie, but not in Cathedra. Extra he may do it,
Fourthly, They say he may teach Heresy, but not in Cathedra. Extra he may do it,
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so he doe it as a private Doctor; yea and print it too, at least write it.
so he do it as a private Doctor; yea and print it too, At least write it.
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Fifthly, In Cathedra the Antecedents or premisses he may mistake, though hee take them out of the Scripture, but the conclusion is cocksure.
Fifthly, In Cathedra the Antecedents or premises he may mistake, though he take them out of the Scripture, but the conclusion is cocksure.
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Sixthly, The very conclusion, if he doe not determine it as a matter of faith but probability, may be erroneous too.
Sixthly, The very conclusion, if he do not determine it as a matter of faith but probability, may be erroneous too.
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Behold how certaine they are, and how uncertaine we of our faith: and how wee build upon private spirits, but they upon a rock;
Behold how certain they Are, and how uncertain we of our faith: and how we built upon private spirits, but they upon a rock;
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Surely howsoever we escape, too many of them make shipwracke.
Surely howsoever we escape, too many of them make shipwreck.
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I presse this the rather, because there is not any thing wherein the advocates of that Sea do more now a dayes insult then this.
I press this the rather, Because there is not any thing wherein the advocates of that Sea do more now a days insult then this.
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But to leave them to their failing and wounding reed of Egypt, let us build upon GODS Word, whose sense we may search out by such meanes as have beene alwaies shewed.
But to leave them to their failing and wounding reed of Egypt, let us built upon GOD'S Word, whose sense we may search out by such means as have been always showed.
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Secondly, As our Faith is most holy in regard of Gods Word, so is it no lesse in regard of our beliefe therein.
Secondly, As our Faith is most holy in regard of God's Word, so is it no less in regard of our belief therein.
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For as the object descendeth from heaven; so must we ascend unto heaven.
For as the Object Descendeth from heaven; so must we ascend unto heaven.
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But we must distinguish two faculties in our soule, answerable to the two points of the object.
But we must distinguish two faculties in our soul, answerable to the two points of the Object.
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There is in the object the matter of Gods Word, and the Author:
There is in the Object the matter of God's Word, and the Author:
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in regard of the matter it is bonum; in regard of the Author, Verum. Now our faith must answerably beleeve it,
in regard of the matter it is bonum; in regard of the Author, Verum. Now our faith must answerably believe it,
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first as verum, which is, assensus mentis, and then as bonum which is assensus cordis. Our witt, and •our will;
First as verum, which is, Assensus mentis, and then as bonum which is Assensus Cordis. Our wit, and •our will;
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our understanding and our affection, must both be holy, that is, lifted up above the earth.
our understanding and our affection, must both be holy, that is, lifted up above the earth.
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First, Our understanding must be holy: for we must beleeve God absolutely;
First, Our understanding must be holy: for we must believe God absolutely;
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and it is the first Article of our Creed, I beleeve in God the Father Almighty;
and it is the First Article of our Creed, I believe in God the Father Almighty;
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which clause goeth through all the Articles of Creed.
which clause Goes through all the Articles of Creed.
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God is Almighty to create, to redeeme, to judge, to forgive, to give both grace and glory.
God is Almighty to create, to Redeem, to judge, to forgive, to give both grace and glory.
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Non est impossible apud Deum omne verbum, saith the Angell. Non est impossible apud God omne verbum, Says the Angel.
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So then we must not be NONLATINALPHABET checking the spirit by the flesh, nor NONLATINALPHABET, hanging betweene heaven and earth,
So then we must not be checking the Spirit by the Flesh, nor, hanging between heaven and earth,
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but resolute, that whatsoever God saith is true. Yet wee must note, that the immediate object of our faith is not Gods power,
but resolute, that whatsoever God Says is true. Yet we must note, that the immediate Object of our faith is not God's power,
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but his revealed will, though we relie upon his revealed will, as it is secured by his Almighty power.
but his revealed will, though we rely upon his revealed will, as it is secured by his Almighty power.
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So that all the arguments for Transubstantiation, that reason from Gods power, touch us not, who denie it because there is no evidence for it in Gods revealed will.
So that all the Arguments for Transubstantiation, that reason from God's power, touch us not, who deny it Because there is no evidence for it in God's revealed will.
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Constet de voluntate; let it appeare that God would have it so; and let us goe for infidels if we denie it to be so.Constet de voluntate; let it appear that God would have it so; and let us go for Infidels if we deny it to be so.
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But finding nothing for it in Gods revealed will, we argue against it as impossible, not simpliciter, but exhypothesi. And so affirmatively we give reasons of that which is revealed;
But finding nothing for it in God's revealed will, we argue against it as impossible, not simpliciter, but exhypothesi. And so affirmatively we give Reasons of that which is revealed;
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as, of the Incarnation, Ascention, &c. In the revealed will of God there are two things. Verbumrei, the word; and res verbi, the mystery.
as, of the Incarnation, Ascension, etc. In the revealed will of God there Are two things. Verbumrei, the word; and Rest verbi, the mystery.
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Our faith builds it selfe immediately upon the former, not upon the latter;
Our faith builds it self immediately upon the former, not upon the latter;
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See then the Sophistry of the Church of Rome, that withdraw the Scriptures from the people, because they are hard.
See then the Sophistry of the Church of Rome, that withdraw the Scriptures from the people, Because they Are hard.
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They say true, if you looke to rem verbi, the mystery; but if you looke to verbum rei, the word; it is not so.
They say true, if you look to remembering verbi, the mystery; but if you look to verbum rei, the word; it is not so.
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As for example, the Scripture teacheth that there is one God in three persons; the words are plaine and easie, every man heares, and understands them;
As for Exampl, the Scripture Teaches that there is one God in three Persons; the words Are plain and easy, every man hears, and understands them;
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but the mystery contained in these words doth passe the reach of a man:
but the mystery contained in these words does pass the reach of a man:
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and in this respect it is true, that sides melius definitur per ignorantiam, quàm per notitiam;
and in this respect it is true, that sides Better definitur per ignorantiam, quàm per notitiam;
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and Saint Austin observes it to have beene the common saying of his time, accepto baptismo, dicimus fidelis factus sum, credo quod nescio:
and Saint Austin observes it to have been the Common saying of his time, accepto Baptismo, dicimus Fidelis factus sum, credo quod nescio:
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and finally S. Hilaries rule is true. Habet non tam veniam, quam praemium ignorare quod credas.
and finally S. Hilaries Rule is true. Habet non tam veniam, quam Premium ignorare quod credas.
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So then the hardnesse of the matter is no just reason to debarre the people from reading the words;
So then the hardness of the matter is no just reason to debar the people from reading the words;
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especially if they bee kept from giving them any other sense then may stand with the elements of Religion delivered in the Catechisine;
especially if they be kept from giving them any other sense then may stand with the elements of Religion Delivered in the Catechisine;
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for then though they may in reading mistake the true sense, or analogy of the place,
for then though they may in reading mistake the true sense, or analogy of the place,
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yet they cannot damnably erre against the Creed, or analogie of faith.
yet they cannot damnably err against the Creed, or analogy of faith.
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But it is too true, that many take too great liberty against those sober bounds which are set them by our Church;
But it is too true, that many take too great liberty against those Sobrium bounds which Are Set them by our Church;
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every Parish Church almost having their private Catechisme of private draught, not of ecclesiasticall prescript;
every Parish Church almost having their private Catechism of private draught, not of ecclesiastical prescript;
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which fils the ignorant with more resolutions then are sound, and gives occasion to force many passages of Scripture to that sense.
which fills the ignorant with more resolutions then Are found, and gives occasion to force many passages of Scripture to that sense.
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It were to be wished, that to avoid scandall, and to prevent further danger, at least publikely, no other principles might be taught or tolerated,
It were to be wished, that to avoid scandal, and to prevent further danger, At least publicly, no other principles might be taught or tolerated,
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then the Church hath allowed, and are without exception;
then the Church hath allowed, and Are without exception;
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that the whole Church sustaine not the just blame, that is occasioned by some irregular members therof.
that the Whole Church sustain not the just blame, that is occasioned by Some irregular members thereof.
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And let this serve for the lifting up of our understandings above the earth. Secondly, Our will also must be lift up;
And let this serve for the lifting up of our understandings above the earth. Secondly, Our will also must be lift up;
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it must not be earthly, but holy. For the object is not only Verum, true; but also bonum good.
it must not be earthly, but holy. For the Object is not only Verum, true; but also bonum good.
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And bonum is the proper object of the will, as Verum is of the understanding.
And bonum is the proper Object of the will, as Verum is of the understanding.
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It is much disputed and not yet agreed, whether faith be seated in the understanding or in the will:
It is much disputed and not yet agreed, whither faith be seated in the understanding or in the will:
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the opinion most consonant to the Scripture is that which placeth it in both:
the opinion most consonant to the Scripture is that which places it in both:
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and it is grounded upon this evidence, that in Gods word (as even now I observed) there is verbum rei, and res verbi. The understanding begins,
and it is grounded upon this evidence, that in God's word (as even now I observed) there is verbum rei, and Rest verbi. The understanding begins,
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and laies hold upon verbum rei, assenting to it; but the heart openeth it selfe, and desireth rem verbi, to be partaker of it;
and lays hold upon verbum rei, assenting to it; but the heart Openeth it self, and Desires remembering verbi, to be partaker of it;
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for we doe not only assent unto the word that it is true, but long after it, as a Soveraigne good.
for we do not only assent unto the word that it is true, but long After it, as a Sovereign good.
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This you may perceive by Saint Pauls description of faith, wherein there is NONLATINALPHABET and NONLATINALPHABET: Some referre the word NONLATINALPHABET to things not seene, and NONLATINALPHABET to things hoped for:
This you may perceive by Saint Paul's description of faith, wherein there is and: some refer the word to things not seen, and to things hoped for:
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but the words rather respect the severall faculties of our soule, then the quality of those things that are the object of these faculties:
but the words rather respect the several faculties of our soul, then the quality of those things that Are the Object of these faculties:
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and so you may learne by the words of Gods covenant. This shall bee the covenant, that I will make with the house of Israel;
and so you may Learn by the words of God's Covenant. This shall be the Covenant, that I will make with the house of Israel;
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I will put my Law in their inward parts. So he saith in generall, and then descends to particulars:I will put my Law in their inward parts. So he Says in general, and then descends to particulars:
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I will write it in their hearts, and will bee their God, and they shall be my people: I will write it in their hearts, and will be their God, and they shall be my people:
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this respects the will and the affection, embracing it as good:
this respects the will and the affection, embracing it as good:
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and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me from the least to the greatest; and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me from the least to the greatest;
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this agrees to the understanding, resting on it as true.
this agrees to the understanding, resting on it as true.
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And agreeable hereunto is that of Saint Paul: Eph. 3.14. For this cause J bow my knees unto the Father of our LORD Iesus Christ — that he would grant you according to the riches of his glory, Rom. 1.17. to be strengthened with his might, that Christ may dwell in your hearts by faith, &c. He saith, in the heart and will, not in the understanding only.
And agreeable hereunto is that of Saint Paul: Ephesians 3.14. For this cause J bow my knees unto the Father of our LORD Iesus christ — that he would grant you according to the riches of his glory, Rom. 1.17. to be strengthened with his might, that christ may dwell in your hearts by faith, etc. He Says, in the heart and will, not in the understanding only.
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For indeed this is the faith whereby the just man doth live, therefore the seat of it must be in the heart.
For indeed this is the faith whereby the just man does live, Therefore the seat of it must be in the heart.
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And this faith is distinguished from the faith of those impure persons of whom Saint Iude speaketh in this Epistle, that they turne the grace of God into wantonnesse;
And this faith is distinguished from the faith of those impure Persons of whom Saint Iude speaks in this Epistle, that they turn the grace of God into wantonness;
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and Saint Paul, that they detaine the truth of God in unrighteousnesse; and Saint Peter, that they abuse their Christian libertie as a cloake of maliciousnesse. and Saint Paul, that they detain the truth of God in unrighteousness; and Saint Peter, that they abuse their Christian liberty as a cloak of maliciousness.
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But our Faith lodgeth Christ in the Sanctum Sanctorum, the most holy Person in the most holy place;
But our Faith lodgeth christ in the Sanctum Sanctorum, the most holy Person in the most holy place;
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yea, and there doth Faith conceive and bring forth Charitie, which sanctifieth every Morall Vertue unto an heavenly end.
yea, and there does Faith conceive and bring forth Charity, which Sanctifieth every Moral Virtue unto an heavenly end.
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And finally, by Faith it comes to passe, that Gods Commandements are not grievous unto us:
And finally, by Faith it comes to pass, that God's commandments Are not grievous unto us:
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We are not like that man that went away heavie, when he was willed to forsake all and follow Christ;
We Are not like that man that went away heavy, when he was willed to forsake all and follow christ;
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but like Abraham, readie at the call of God to forsake our Countrey and our Fathers House,
but like Abraham, ready At the call of God to forsake our Country and our Father's House,
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though we know not whither we shall goe;
though we know not whither we shall go;
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and with our Saviour Christ we say, Not my will, but thy will be done, I am readie to doe thy will, O Lord. and with our Saviour christ we say, Not my will, but thy will be done, I am ready to do thy will, Oh Lord.
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By this qualifying of our Vnderstanding and Will, we perceive the reason, why Atheists and Epicures beleeve and regard so little Heaven and heavenly things:
By this qualifying of our Understanding and Will, we perceive the reason, why Atheists and Epicureans believe and regard so little Heaven and heavenly things:
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Their Vnderstanding and Will are earthly, they make Reason the Iudge of the Articles of their Faith,
Their Understanding and Will Are earthly, they make Reason the Judge of the Articles of their Faith,
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and Concupiscence makes the choise of their happinesse.
and Concupiscence makes the choice of their happiness.
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But I hope none of us have, I could wish none of us had so learned Christ;
But I hope none of us have, I could wish none of us had so learned christ;
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though it is true, that the life of very many of us savoureth little of a most holy Faith.
though it is true, that the life of very many of us savoureth little of a most holy Faith.
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Most holy Faith. ] There are three degrees of Faith; Holy, more holy, most holy. Most holy Faith. ] There Are three Degrees of Faith; Holy, more holy, most holy.
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First, That Faith, that can remove Mountaines, cast out Devils, fore-tell Secrets, &c. is an holy Faith, for it is inspired by the Holy-Ghost;
First, That Faith, that can remove Mountains, cast out Devils, foretell Secrets, etc. is an holy Faith, for it is inspired by the Holy ghost;
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but it is onely in regard of the Graces of Edification: but it is only in regard of the Graces of Edification:
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notwithstanding which, Christ will say to such, I know you not, depart from me ye workers of iniquitie.
notwithstanding which, christ will say to such, I know you not, depart from me you workers of iniquity.
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Secondly, There is a second Faith, more holy; by which men being inlightened, and partakers of the heavenly gift, are made partakers of the Holy-Ghost,
Secondly, There is a second Faith, more holy; by which men being enlightened, and partakers of the heavenly gift, Are made partakers of the Holy ghost,
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and have tasted of the good Word of God, and of the powers of the World to come, and yet fall away againe. and have tasted of the good Word of God, and of the Powers of the World to come, and yet fallen away again.
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Their Graces indeed are in nature the same with the Graces of Adoption;
Their Graces indeed Are in nature the same with the Graces of Adoption;
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but they never entertained them absolutely, but conditionally, so farre as they might enjoy them with the profits and pleasures of this life;
but they never entertained them absolutely, but conditionally, so Far as they might enjoy them with the profits and pleasures of this life;
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being readie to forgoe them, rather then to hazard Earth to gaine Heaven.
being ready to forgo them, rather then to hazard Earth to gain Heaven.
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It had beene better for them never to have knowne the way of Righteousnesse, then after they know it, to turne from the holy Commandement given unto them, It had been better for them never to have known the Way of Righteousness, then After they know it, to turn from the holy Commandment given unto them,
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and like a Dogge to returne to their owne Vomit, or like a Swine to their wallowing in the Mire. and like a Dog to return to their own Vomit, or like a Swine to their wallowing in the Mire.
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Thirdly, finally, the last degree of Faith, is that which is the most holy Faith; which is not onely a Grace of Adoption,
Thirdly, finally, the last degree of Faith, is that which is the most holy Faith; which is not only a Grace of Adoption,
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but also free from all condition:
but also free from all condition:
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we captivate thereby our wit simply to Gods Word, and yeeld our will without exception, to Gods pleasure. This is a saving Faith;
we captivate thereby our wit simply to God's Word, and yield our will without exception, to God's pleasure. This is a Saving Faith;
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and of this, that of the Prophet is true, The just shall live by his Faith.
and of this, that of the Prophet is true, The just shall live by his Faith.
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His Faith: So it must be, saith Saint Iude; Ed fie your selves in your most holy Faith. His Faith: So it must be, Says Saint Iude; Ed fie your selves in your most holy Faith.
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I need not say much of this, having alreadie proved unto you, that Faith belongs as well to the Will, as the Vnderstanding:
I need not say much of this, having already proved unto you, that Faith belongs as well to the Will, as the Understanding:
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for, nothing is more ours, then that which hath gotten possession of our Will;
for, nothing is more ours, then that which hath got possession of our Will;
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the Will being that which commands all that is within us, and seasoneth whatsoever proceeds from us.
the Will being that which commands all that is within us, and seasoneth whatsoever proceeds from us.
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The generall Promises of God worke not that Peace, which passeth all understanding, which must keepe our hearts and minds in Christ Iesus;
The general Promises of God work not that Peace, which passes all understanding, which must keep our hearts and minds in christ Iesus;
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but it is the appropriating of them to our selves, when the faculties of our soule can say, Christ died for our sinne, Gal 3.13. 1 Joh. 1 7. Christ was made a Curse for us, The bloud of Iesus Christ cleanseth us from all our sinnes. but it is the appropriating of them to our selves, when the faculties of our soul can say, christ died for our sin, Gall 3.13. 1 John 1 7. christ was made a Curse for us, The blood of Iesus christ Cleanseth us from all our Sins.
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Let the Church of Rome rest in her Catholike Faith, and proceed no further;
Let the Church of Room rest in her Catholic Faith, and proceed no further;
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our comfort and confidence is the same that was Saint Pauls: Gal. 2.19, 20. I through the Law am dead to the Law, that I might live to God;
our Comfort and confidence is the same that was Saint Paul's: Gal. 2.19, 20. I through the Law am dead to the Law, that I might live to God;
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I am crucified with Christ, but I live; yet not I, but Christ that liveth in me:
I am Crucified with christ, but I live; yet not I, but christ that lives in me:
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and in that I now live in the flesh, I live by the Faith in the Sonne of God, who hath loved me, and given himselfe for me. and in that I now live in the Flesh, I live by the Faith in the Son of God, who hath loved me, and given himself for me.
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And indeed, if we should onely assent unto Gods Truth, wherein should our Faith differ from the Faith of the Devils in Hell? who doe also beleeve and assent unto the object ratione essentiae, & benevolentiae divine, but without any application;
And indeed, if we should only assent unto God's Truth, wherein should our Faith differ from the Faith of the Devils in Hell? who do also believe and assent unto the Object ratione essentiae, & benevolentiae divine, but without any application;
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and so the more knowledge, the more paine.
and so the more knowledge, the more pain.
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But we must observe, that it is one thing to hold, that •here is such a speciall Faith;
But we must observe, that it is one thing to hold, that •here is such a special Faith;
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another thing, that every •an which conceits it, hath such a speciall Faith. We doe •ot patronize the erroneous conceits of men, but main•aine the Truth of God;
Another thing, that every •an which conceits it, hath such a special Faith. We do •ot patronise the erroneous conceits of men, but main•aine the Truth of God;
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in whom we find that Maxime •ncontrollable, That because we are Sonnes, Gal. 4.6. God hath sent into our hearts the Spirit of his Sonne, that cryes Abba Father.
in whom we find that Maxim •ncontrollable, That Because we Are Sons, Gal. 4.6. God hath sent into our hearts the Spirit of his Son, that cries Abba Father.
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They that are Sonnes, have the Spirit; but we presume not to determine who are Sonnes:
They that Are Sons, have the Spirit; but we presume not to determine who Are Sons:
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Let every man examine himselfe, as Saint Pauls directs, 2 Cor. 13. and so let him judge whether his be a most holy Faith: for, by this we know (saith Saint John ) that Christ abideth in us, 1 Joh. 3.24. even by the holy Spirit which he hath given to us.
Let every man examine himself, as Saint Paul's directs, 2 Cor. 13. and so let him judge whither his be a most holy Faith: for, by this we know (Says Faint John) that christ Abideth in us, 1 John 3.24. even by the holy Spirit which he hath given to us.
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You see the Grace is most heavenly, and our proprietie therein most comfortable; but we have it not all at once, we rise by many degrees:
You see the Grace is most heavenly, and our propriety therein most comfortable; but we have it not all At once, we rise by many Degrees:
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therefore we are willed not onely to build, but NONLATINALPHABET to build upon. The phrase doth containe a double sense;
Therefore we Are willed not only to built, but to built upon. The phrase does contain a double sense;
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either that we must rest our selves upon our Faith, or that we must goe on in Faith.
either that we must rest our selves upon our Faith, or that we must go on in Faith.
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The first implyes a comparison betwixt Faith and other Vertues, whereon we cannot so securely build, as we may on Faith:
The First Implies a comparison betwixt Faith and other Virtues, whereon we cannot so securely built, as we may on Faith:
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for, Faith correlatively understood, as in this argument it is, doth comprehend Christ;
for, Faith correlatively understood, as in this argument it is, does comprehend christ;
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in which sense, we say we are saved by Faith, that is, by Christ, layd hold on by Faith;
in which sense, we say we Are saved by Faith, that is, by christ, laid hold on by Faith;
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and so to build on Faith, is to build on Christ: and Christ is the Rock, whereon is built the Church;
and so to built on Faith, is to built on christ: and christ is the Rock, whereon is built the Church;
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as the Fathers out of Saint Peter expound that of Saint Matthew: Yea, Saint Paul calleth him the Foundation, and the Chiefe Corner Stone. So that though Grace inherent faile us, as the Father's out of Saint Peter expound that of Saint Matthew: Yea, Saint Paul calls him the Foundation, and the Chief Corner Stone. So that though Grace inherent fail us,
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yet Christ imputed will ever support us, so that the Gates of Hell shall not prevaile against us.
yet christ imputed will ever support us, so that the Gates of Hell shall not prevail against us.
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And unto this, the Church of Rome doth yeeld: For, Bellarmine teaching that we have a double Title to Heaven; one by Adoption, in Baptisme;
And unto this, the Church of Room does yield: For, Bellarmine teaching that we have a double Title to Heaven; one by Adoption, in Baptism;
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the other by Merit, by fulfilling the Law of God;
the other by Merit, by fulfilling the Law of God;
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resolves finally, That to avoid Vaine-glory, and for the uncertaintie of our Merit, it is the safest course to rest our selves upon the first Title;
resolves finally, That to avoid Vainglory, and for the uncertainty of our Merit, it is the Safest course to rest our selves upon the First Title;
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which is nothing else, but to build on Faith. But the words also beare a second sense, and that most proper in this place:
which is nothing Else, but to built on Faith. But the words also bear a second sense, and that most proper in this place:
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which is, that we must goe on in Faith; for no mans Faith is perfect at the first:
which is, that we must go on in Faith; for no men Faith is perfect At the First:
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there is duplex perfectio; essentiae, & molis: vir enim non est magis homo quam puer, licet sit maior.
there is duplex Perfection; essentiae, & Molis: vir enim non est magis homo quam puer, licet sit maior.
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In Baptisme, when we receive the Grace of Adoption, our Faith hath perfectionem essentiae, but not molis; we are truly fideles, faithfull members,
In Baptism, when we receive the Grace of Adoption, our Faith hath perfectionem essentiae, but not Molis; we Are truly fideles, faithful members,
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though but modicae fidei, of weake Faith:
though but Modicae fidei, of weak Faith:
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and therefore Saint Peter wills us, as new-borne Babes to desire the sincere Milke of the Word, that we may grow up thereby.
and Therefore Saint Peter wills us, as newborn Babes to desire the sincere Milk of the Word, that we may grow up thereby.
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Our Lesson then is, that we must be like Saint Paul: Phil. 3.13. Brethren, I count not my selfe that I have attained: but one thing I doe;
Our lesson then is, that we must be like Faint Paul: Philip 3.13. Brothers, I count not my self that I have attained: but one thing I do;
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I forget that which is behind, and endeavour my selfe unto that which is before. I forget that which is behind, and endeavour my self unto that which is before.
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Our Faith must dayly NONLATINALPHABET, till it become such as Saint Peter describes, much more precious then Gold tryed in the fire, like a shiel• of proofe, that can quench all the fierie darts of the Devill till we are so rich in Faith, as Saint James speaketh, that we thereby can overcome the World, and become vessels of honour fit for the Palace of God.
Our Faith must daily, till it become such as Saint Peter describes, much more precious then Gold tried in the fire, like a shiel• of proof, that can quench all the fiery darts of the devil till we Are so rich in Faith, as Saint James speaks, that we thereby can overcome the World, and become vessels of honour fit for the Palace of God.
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I say, that our selves may be such Vessels;
I say, that our selves may be such Vessels;
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for Saint Iude bids us to build up our selves. Mater Ecclesia, &c. (saith Saint Austine ) Our Mother the Church, in Baptisme doth lend us,
for Saint Iude bids us to built up our selves. Mater Ecclesia, etc. (Says Faint Augustine) Our Mother the Church, in Baptism does lend us,
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when we are infants, other mens feet to come, other mens mouthes to speake, yea, and other mens hearts, to beleeve;
when we Are Infants, other men's feet to come, other men's mouths to speak, yea, and other men's hearts, to believe;
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but when we are come to age, we must use our owne, and that not for others onely, but for out selves.
but when we Are come to age, we must use our own, and that not for Others only, but for out selves.
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It is true, that no man can procreate himselfe, or quicken himselfe, being dead; but being procreated and quickened, he can feed and encrease himselfe.
It is true, that no man can procreate himself, or quicken himself, being dead; but being procreated and quickened, he can feed and increase himself.
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As it is in Nature, so in Grace: no man can give himselfe a spiritual being, or repaire it, if it be lost;
As it is in Nature, so in Grace: no man can give himself a spiritual being, or repair it, if it be lost;
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but having received it, he is to cherish it, and to proceed therein.
but having received it, he is to cherish it, and to proceed therein.
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Yea, although God have appointed Pastors, whose Title is to be Architech and Builders of his Church,
Yea, although God have appointed Pastors, whose Title is to be Architech and Builders of his Church,
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yet is every Christian man to be a Labourer in this Building: A Labourer, I say,
yet is every Christian man to be a Labourer in this Building: A Labourer, I say,
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but no• an Architect; he must take his directions from them, how to worke himselfe fit to sort with the other parts of the Church.
but no• an Architect; he must take his directions from them, how to work himself fit to sort with the other parts of the Church.
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I say againe, to work himselfe, not others: for that is the charge of the Pastor and Magistrate, the Pastor by spirituall means, the Magistrate by corporall, both prescribing to all others that are but labourers in their severall places, every one to attend his owne worke in the Church.
I say again, to work himself, not Others: for that is the charge of the Pastor and Magistrate, the Pastor by spiritual means, the Magistrate by corporal, both prescribing to all Others that Are but labourers in their several places, every one to attend his own work in the Church.
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Or if they will cast their eye on others, it must be like the Wiseman in the Proverbs, I passed by the field of the sloathfull,
Or if they will cast their eye on Others, it must be like the Wiseman in the Proverbs, I passed by the field of the slothful,
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and by the Vineyard of the man destitute of understanding; and loe, it was all growne over with thornes;
and by the Vineyard of the man destitute of understanding; and lo, it was all grown over with thorns;
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and nettles had covered the face thereof: and the stone wall thereof was broken downe. Then I beheld, and considered it well; and nettles had covered the face thereof: and the stone wall thereof was broken down. Then I beheld, and considered it well;
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I looked upon it, and received instruction. The Spouse in the Canticles complaines. The sonnes of my Mother were angry with me;
I looked upon it, and received instruction. The Spouse in the Canticles complains. The Sons of my Mother were angry with me;
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they made me keeper of the vines, but I kept not mine owne Vine. The world is very busie;they made me keeper of the vines, but I kept not mine own Vine. The world is very busy;
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and this age findes many faults: and indeed there are very many to be found; but few there are that see their own.
and this age finds many Faults: and indeed there Are very many to be found; but few there Are that see their own.
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Wee can say, Brother let mee plucke out the mote that is in thine eye, when we deserve to heare, Thou hypocrite, plucke out first the beame that is in thine own eye, Mat. 7 4, 5. Rom. 2.1. Luk. 19.22.
we can say, Brother let me pluck out the mote that is in thine eye, when we deserve to hear, Thou hypocrite, pluck out First the beam that is in thine own eye, Mathew 7 4, 5. Rom. 2.1. Luk. 19.22.
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for thou that judgest another, condemnest thy selfe, and Ex ore tuo judicabo te serve nequam, &c. With God there is no respect of persons, nor no exception of sinnes.for thou that Judges Another, Condemnest thy self, and Ex over tuo judicabo te serve nequam, etc. With God there is no respect of Persons, nor no exception of Sins.
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Consider what I say, and the Lord give you understanding in all things. Keepe your selves in the love of God.
Consider what I say, and the Lord give you understanding in all things. Keep your selves in the love of God.
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] From profiting come we to persevering; for according to that of Cyprian, fides non accepta, sed custodita vivificat.
] From profiting come we to persevering; for according to that of Cyprian, fides non accepta, sed custodita vivificat.
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And indeed he hath profited well, that will persevere. For perseverance imports that we have cast our accounts and set up our rest;
And indeed he hath profited well, that will persevere. For perseverance imports that we have cast our accounts and Set up our rest;
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it argues that we are resolved de fine, though we have not passed so sarre as we should in medijs ducentibus ad finem.
it argues that we Are resolved the fine, though we have not passed so sarre as we should in Medias ducentibus ad finem.
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And indeed the greatest cause of inconstancy, is an irresolutenesse about the end, which makes men passe (as Salomon did, he reports it himselfe in the booke of the Preacher) from knowledge to pleasure, from pleasure to wealth, &c. till at the last he found it true, that the end of all is, feare God, and keepe his Commandements;
And indeed the greatest cause of inconstancy, is an irresoluteness about the end, which makes men pass (as Solomon did, he reports it himself in the book of the Preacher) from knowledge to pleasure, from pleasure to wealth, etc. till At the last he found it true, that the end of all is, Fear God, and keep his commandments;
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for this is the whole duty of man. for this is the Whole duty of man.
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Such a resolution of the end doth hearten us to persevere in persecution of the meanes, till we have attained the end.
Such a resolution of the end does hearten us to persevere in persecution of the means, till we have attained the end.
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And therfore when Christ asked his D•sciples upon occasion that many revolted from him, Will ye also goe away? Saint Peter answered, Master, Job. 6.68, 69. to wh•m shall wee goe? thou hast the words of eternall life;
And Therefore when christ asked his D•sciples upon occasion that many revolted from him, Will you also go away? Saint Peter answered, Master, Job. 6.68, 69. to wh•m shall we go? thou hast the words of Eternal life;
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And we beleeve and know, that thou art Christ the Son of the living God. And we believe and know, that thou art christ the Son of the living God.
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In the love of God. ] Note that where the three persons are distinctly exprest, the name of God is put for the Father,
In the love of God. ] Note that where the three Persons Are distinctly expressed, the name of God is put for the Father,
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as, God hath not given the Spirit to Christ by measure, Iohn 3 34. and, Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying, Abba, Father, Gal. 4.6.
as, God hath not given the Spirit to christ by measure, John 3 34. and, Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. 4.6.
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Yet though our love be terminative in God the Father, it belongs to all the rest:
Yet though our love be terminative in God the Father, it belongs to all the rest:
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opera ab extra, as well as, adextra, are indivisa. I will not farther amplifie it;opera ab extra, as well as, adextra, Are Indivisa. I will not farther amplify it;
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onely take notice, that all three persons are remembred in my Text, and in this place God doth signifie the Father.
only take notice, that all three Persons Are remembered in my Text, and in this place God does signify the Father.
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But I descend more particularly to the love of God. Love is either active, or passive. Passive is that whereunto wee are brought by faith;
But I descend more particularly to the love of God. Love is either active, or passive. Passive is that whereunto we Are brought by faith;
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Active is that wherein wee are exercised by our most holy faith:Active is that wherein we Are exercised by our most holy faith:
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The Passive Love is that wherewith God loveth us, the Active is that wherewith wee love GOD:
The Passive Love is that wherewith God loves us, the Active is that wherewith we love GOD:
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The Passive makes us children of GOD, the Active doth manifest us to bee such: the Passive is first in nature;
The Passive makes us children of GOD, the Active does manifest us to be such: the Passive is First in nature;
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and the Active followeth long after: for the Passive is eternall, the Active in time: the Passive is infinite, as is God;
and the Active follows long After: for the Passive is Eternal, the Active in time: the Passive is infinite, as is God;
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the Active finite, as is man; the Passive most perfect according to the perfection of GOD;
the Active finite, as is man; the Passive most perfect according to the perfection of GOD;
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but the Active defective according to those defects which accompany this mortall condition, even of a regenerate man.
but the Active defective according to those defects which accompany this Mortal condition, even of a regenerate man.
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Both these loves are here meant, wee must labour to keepe our selves in both. First, In the Passive love. Deus non deserit, nisi deseratur.
Both these loves Are Here meant, we must labour to keep our selves in both. First, In the Passive love. Deus non deserit, nisi deseratur.
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The stile of God is often repeated by Moses and the Prophets: A Deut. 7 9. God that keepeth his Covenant;
The style of God is often repeated by Moses and the prophets: A Deuteronomy 7 9. God that Keepeth his Covenant;
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and the Apostle sayes, NONLATINALPHABET, God is faithfull. The matter of this Covenant, are the faithfull mercies of David; and our Saviour saith, Whom he loveth, he loveth to the end.
and the Apostle Says,, God is faithful. The matter of this Covenant, Are the faithful Mercies of David; and our Saviour Says, Whom he loves, he loves to the end.
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Therefore God saith unto the Iewes, Esai. 50.1.
Therefore God Says unto the Iewes, Isaiah. 50.1.
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Where is your Mothers Divorcement, whom I have cast off? Or who is the Creditor, to whom I sold you? Alluding to two Causes of the Wives miserie by the Husbands default, Want of Love, or Want of Abilitie;Where is your Mother's Divorcement, whom I have cast off? Or who is the Creditor, to whom I sold you? Alluding to two Causes of the Wives misery by the Husbands default, Want of Love, or Want of Ability;
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now he answereth, that both these Causes are in us: For your iniquities are you sold, and because of your transgression is your Mother forsaken.
now he Answers, that both these Causes Are in us: For your iniquities Are you sold, and Because of your Transgression is your Mother forsaken.
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If our God dislike us, or reject us, we must seeke the Cause in our selves;
If our God dislike us, or reject us, we must seek the Cause in our selves;
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it is our fault, if we abide not in the Passive Love. Secondly, Yea, and in the Active too.
it is our fault, if we abide not in the Passive Love. Secondly, Yea, and in the Active too.
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We must love God Appreciativè & Intensivè, Affectu & Effectu. First, Appreciativè: Love God above all things, and in all:
We must love God Appreciativè & Intensivè, Affectu & Effectu. First, Appreciativè: Love God above all things, and in all:
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He that loveth Father or Mother more then me, is not worthie of me. Psal. 73.24. Whom have I in Heaven but thee? and there is none upon Earth that I desiro, in comparison of thee. He that loves Father or Mother more then me, is not worthy of me. Psalm 73.24. Whom have I in Heaven but thee? and there is none upon Earth that I desiro, in comparison of thee.
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Psal. 45.11 Hearken, O Daughter, and consider, and incline thine eare; forget also thine owne People, and thy Fathers House;
Psalm 45.11 Harken, Oh Daughter, and Consider, and incline thine ear; forget also thine own People, and thy Father's House;
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so shall the King have pleasure in thy beautie. so shall the King have pleasure in thy beauty.
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Secondly, Intensivè, with all thy might and strength, Affectu & Effectu: Psal 103.1 Prayse the Lord, O my Soule,
Secondly, Intensivè, with all thy might and strength, Affectu & Effectu: Psalm 103.1 Praise the Lord, Oh my Soul,
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and all that is within me prayse his holy Name: and all that is within me praise his holy Name:
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And, One thing have I desired of the Lord, which I will require, even that I may dwell in the House of the Lord, &c. But God may renew the Complaint of the Prophet, Civitas sancta facta est Meretrix, Hos. 7.16. Ephraim is like a broken Bow, &c. and that of the Psalmist, Psal. 78.9. Their heart was not upright within them;
And, One thing have I desired of the Lord, which I will require, even that I may dwell in the House of the Lord, etc. But God may renew the Complaint of the Prophet, Civitas sancta facta est Meretrix, Hos. 7.16. Ephraim is like a broken Bow, etc. and that of the Psalmist, Psalm 78.9. Their heart was not upright within them;
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and that in Hose, Hos. 11.12 Ephraim compasseth me with Lyes, &c.
and that in Hose, Hos. 11.12 Ephraim Compasseth me with Lies, etc.
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But how shall we keepe our selves in this Love of God? There are two meanes:
But how shall we keep our selves in this Love of God? There Are two means:
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first, by not committing what we should not doe; secondly, nor omitting what we should doe.
First, by not committing what we should not do; secondly, nor omitting what we should do.
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You may perceive by the Parable of the uncleane Spirit, how he kept possession of the man,
You may perceive by the Parable of the unclean Spirit, how he kept possession of the man,
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while he was in the state of sinne;
while he was in the state of sin;
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and also how he returned, when being freed from sinne, he did not furnish himselfe with Grace.
and also how he returned, when being freed from sin, he did not furnish himself with Grace.
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Love is the keeping of the Commandement: and every Commandement hath an affirmative part, and a negative part; Love is the keeping of the Commandment: and every Commandment hath an affirmative part, and a negative part;
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the one against omission, and the other against commission: and the rule of the Apostle is, We must cast away the workes of Darknesse,
the one against omission, and the other against commission: and the Rule of the Apostle is, We must cast away the works of Darkness,
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and put on the Armour of Light. and put on the Armour of Light.
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This Talking Age is much troubled with an inquisition, Whether a justified man may fall wholly from Grace,
This Talking Age is much troubled with an inquisition, Whither a justified man may fallen wholly from Grace,
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and whether he may fall finally: I will not dispute either; my Text leads me, to warne you not to fall:
and whither he may fallen finally: I will not dispute either; my Text leads me, to warn you not to fallen:
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onely these two points let me observe.
only these two points let me observe.
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First, The least shrinking from God, should be very grievous to a true Child of God.
First, The least shrinking from God, should be very grievous to a true Child of God.
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David bemoaned his absence from the visible Arke; but marke upon what grounds: O Lord of Hostes, Psal. 84.1. how amiable are thy Tabernacles! David bemoaned his absence from the visible Ark; but mark upon what grounds: Oh Lord of Hosts, Psalm 84.1. how amiable Are thy Tabernacles!
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my soule longeth, yea, and fainteth, &c. You see, that the sense he had of the sweetnesse of the favour of God, made him bemoane himselfe, that was banisht from the Tabernacle of God:my soul Longeth, yea, and fainteth, etc. You see, that the sense he had of the sweetness of the favour of God, made him bemoan himself, that was banished from the Tabernacle of God:
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how much more should he have bemoaned himselfe, if God had forsaken his person, that it should no longer be the House of God? Secondly, Nemo repente fuit turpissimus, God departeth from this our Temple,
how much more should he have bemoaned himself, if God had forsaken his person, that it should no longer be the House of God? Secondly, Nemo Repent fuit turpissimus, God departeth from this our Temple,
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or us rather, his Temple, as he departed from the Temple of Ierusalem; Ezechiel shewes how:
or us rather, his Temple, as he departed from the Temple of Ierusalem; Ezechiel shows how:
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First, he rose, and went from betweene the Cherubins, and from the Mercie-Seat, that is, out of the most Holy Place;
First, he rose, and went from between the Cherubim, and from the Mercie-Seat, that is, out of the most Holy Place;
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then rested a while in the second Roome, which was the Holy Place; then came he neerer Altare Holocausti, and then tooke his flight.
then rested a while in the second Room, which was the Holy Place; then Come he nearer Altar Holocaust, and then took his flight.
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The parts of man most aptly resemble these parts of the Temple of God: Our Heart is Sanctum Sanctorum, where Christ dwells as in his proper place;
The parts of man most aptly resemble these parts of the Temple of God: Our Heart is Sanctum Sanctorum, where christ dwells as in his proper place;
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and the first Grace that failes us, is a good Conscience:
and the First Grace that fails us, is a good Conscience:
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Yet men may retaine the knowledge of God, and be able to retaine good from evill,
Yet men may retain the knowledge of God, and be able to retain good from evil,
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as shee did — Ʋideo meliora proboque, Deteriora sequor — But continuance in sinne, will even darken the Principles of Truth;
as she did — Ʋideo Meliora proboque, Deteriora sequor — But Continuance in sin, will even darken the Principles of Truth;
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and men may be so obdurate, as to oppose themselves against Gods Precepts:
and men may be so obdurate, as to oppose themselves against God's Precepts:
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Then is God driven into the Court, the open Court, where men in policie, and for worldly respects, conforme themselves to that which they neither love nor beleeve.
Then is God driven into the Court, the open Court, where men in policy, and for worldly respects, conform themselves to that which they neither love nor believe.
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I will be no mans judge, but I would to God we would every man judge himselfe,
I will be no men judge, but I would to God we would every man judge himself,
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and consider how farre he is gone from God. I doubt, he will be found in more mens heads, then in their hearts;
and Consider how Far he is gone from God. I doubt, he will be found in more men's Heads, then in their hearts;
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and yet more in mens faces, then in their heads.
and yet more in men's faces, then in their Heads.
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I would to God, there were not infinite, that have set their faces against Heaven, &c. I conclude this point with that of Saint Paul: Heb. 3.6. Christ is as the Sonne over his owne House, whose Household we are,
I would to God, there were not infinite, that have Set their faces against Heaven, etc. I conclude this point with that of Saint Paul: Hebrew 3.6. christ is as the Son over his own House, whose Household we Are,
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if we hold fast that confidence, and that rejoycing of hope to the end. Take heed therefore, Brethren, 12.13.14. lest at any time there be in any of you an evill heart, and unfaithfull, to depart away from the living God.
if we hold fast that confidence, and that rejoicing of hope to the end. Take heed Therefore, Brothers, 12.13.14. lest At any time there be in any of you an evil heart, and unfaithful, to depart away from the living God.
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Exhort one another dayly, while it is called to day, lest any of you be hardened through the deceitfulnesse of sinne:
Exhort one Another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin:
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For we are made partakers of Christ, if we keepe sure unto the end the beginning wherewith we are upholden. For we Are made partakers of christ, if we keep sure unto the end the beginning wherewith we Are upholden.
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We have heard, that we must profit and persevere: but it is hard to goe on;
We have herd, that we must profit and persevere: but it is hard to go on;
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and he that is constant, must endure many a conflict: therefore Saint Iude adviseth us to seeke helpe, and to be of good hope.
and he that is constant, must endure many a conflict: Therefore Saint Iude adviseth us to seek help, and to be of good hope.
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First, To seeke helpe, Praying in the Holy-Ghrst. ] God, saith Saint Austin, doth not command impossible things;
First, To seek help, Praying in the Holy-Ghrst. ] God, Says Saint Austin, does not command impossible things;
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but bids us facere quod possumus, & petere quod non possumus:
but bids us facere quod possumus, & Peter quod non possumus:
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So that, if we want, Jam. 4.2.3 we have it not (saith Saint Iames ) because we aske not; or if we aske and have it not, it is because we aske amisse.
So that, if we want, Jam. 4.2.3 we have it not (Says Faint James) Because we ask not; or if we ask and have it not, it is Because we ask amiss.
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Saint Jude therefore directs us to aske, and not to aske amisse, for we must pray in the Holy-Ghost. Saint Chrysostome excellently comparing mans Spirituall Birth with his Naturall, observes, That in his Naturall Birth, he comes into the World naked indeed;
Saint U^de Therefore directs us to ask, and not to ask amiss, for we must pray in the Holy ghost. Saint Chrysostom excellently comparing men Spiritual Birth with his Natural, observes, That in his Natural Birth, he comes into the World naked indeed;
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but with Hands, that are apt in time to make Clothes to cover him, Armour to defend him, Food to sustaine him, and whatsoever else is requisite.
but with Hands, that Are apt in time to make Clothes to cover him, Armour to defend him, Food to sustain him, and whatsoever Else is requisite.
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Even so, saith he, the abilitie of a man received in his Spirituall Birth, is very small;
Even so, Says he, the ability of a man received in his Spiritual Birth, is very small;
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but he is endued with the Grace of Prayer;
but he is endued with the Grace of Prayer;
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and that is, Organum Organorum: By it, a man obtaines from God whatsoever is desirable by a Child of God.
and that is, Organum Organorum: By it, a man obtains from God whatsoever is desirable by a Child of God.
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It is true, that except the Lord build the house, he laboureth but in vaine that builds; It is true, that except the Lord built the house, he Laboureth but in vain that builds;
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and except the Lord keepe the Citty, he waketh but in vaine that watcheth, but Petite et dabitur. Aske and have: seeke and find:
and except the Lord keep the city, he waketh but in vain that watches, but Petite et dabitur. Ask and have: seek and find:
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knocke, and it shall be opened unto you. It is the saying of Gregory the great.knock, and it shall be opened unto you. It is the saying of Gregory the great.
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Precibus insistendū, non tantùm ut justè vivamus, sed dum iustè vivimus. Our progresse and our perseverance must be the one furthered, the other supported by prayer;Precibus insistendun, non tantùm ut justè Vivamus, sed dum just vivimus. Our progress and our perseverance must be the one furthered, the other supported by prayer;
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for, as Solomon speaketh, The way of a righteous man is like the light which shineth more and more untill the perfect day, but there must be a perpetuall influence into the aire from the Sun to cause & continue the light thereof, otherwise both would faile.
for, as Solomon speaks, The Way of a righteous man is like the Light which shines more and more until the perfect day, but there must be a perpetual influence into the air from the Sun to cause & continue the Light thereof, otherwise both would fail.
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So except the grace of God be with us, and abide in us, we cannot proceed, wee cannot persevere.
So except the grace of God be with us, and abide in us, we cannot proceed, we cannot persevere.
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Now this grace is had by prayer, Jf any man want wisedome (saith Saint Iames ) let him aske it of God.
Now this grace is had by prayer, If any man want Wisdom (Says Faint James) let him ask it of God.
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Which Christ taught us, as Saint Cyprian well observes, when he willed us to pray: Hallowed be thy Name, thy kingdome come, thy will be done.
Which christ taught us, as Saint Cyprian well observes, when he willed us to pray: Hallowed be thy Name, thy Kingdom come, thy will be done.
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His verbis saith hee, quid aliud petimus, nisi ut in eo quod esse coepimus p•rseveremus? but few make that use of it, the reason followeth,His verbis Says he, quid Aliud Petimus, nisi ut in eo quod esse coepimus p•rseveremus? but few make that use of it, the reason follows,
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because they pray not in the holy Ghost.
Because they pray not in the holy Ghost.
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In the holy Ghost ] Intellige locutionem, & evitabis blasphemiam, saith Saint Austin. Mistake not, that thou blaspheme not.
In the holy Ghost ] Understand locutionem, & evitabis blasphemiam, Says Saint Austin. Mistake not, that thou Blaspheme not.
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He that said, the spirit cries Abba, father, saith in another place, The Spirit is he by whom we crie Abba, Father: He that said, the Spirit cries Abba, father, Says in Another place, The Spirit is he by whom we cry Abba, Father:
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so that Clamans is as much as Clamare faciens. This praying in the holy Ghost, must be expounded by that Rom. 8.26. The Spirit helpeth our infirmities.
so that Clamans is as much as Clamare Faciens. This praying in the holy Ghost, must be expounded by that Rom. 8.26. The Spirit Helpeth our infirmities.
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But observe further, that to pray in the holy Ghost, is to pray by his direction, in his word;
But observe further, that to pray in the holy Ghost, is to pray by his direction, in his word;
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and by his inspiration in our heart. 1. By his direction for we must pray according to his will, which is expressed in his word.
and by his inspiration in our heart. 1. By his direction for we must pray according to his will, which is expressed in his word.
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The sweete odours of incense were Gods owne prescript, and nothing sacrificed but what God commaunded:
The sweet odours of incense were God's own prescript, and nothing sacrificed but what God commanded:
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& quis novit mentem Dei, nisi spiritus Dei? Therefore hath Christ himselfe given us a forme of prayer, wherein all our requests are comprehended. 2. By his inspiration, Interpellator pro me tuus (saith Saint Hillary ) inenarrabilia a me tibi loquitur, it makes intercession for us, saith Saint Paul, Rom. 8.26. with sighes and grones that cannot be expressed. & quis Novit mentem Dei, nisi spiritus Dei? Therefore hath christ himself given us a Form of prayer, wherein all our requests Are comprehended. 2. By his inspiration, Interpellator Pro me Thy (Says Faint Hillary) inenarrabilia a me tibi loquitur, it makes Intercession for us, Says Saint Paul, Rom. 8.26. with sighs and groans that cannot be expressed.
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Not our words, but our sighes are audible in the sacred eares of God; for Wordes are for men, but thoughts are for God:
Not our words, but our sighs Are audible in the sacred ears of God; for Words Are for men, but thoughts Are for God:
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and how can we lift up pure hands, if the holy Ghost doe not season them from our hearts.
and how can we lift up pure hands, if the holy Ghost do not season them from our hearts.
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The Spirit therefore NONLATINALPHABET helpes our infirmities, 2. Tim. 2.8. when he powreth into us the spirit of grace and prayer. The Spirit Therefore helps our infirmities, 2. Tim. 2.8. when he poureth into us the Spirit of grace and prayer.
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Our lesson is, that we remember the old verse. non vox, sed votum; non chordula Musica, Sed Cor;
Our Lesson is, that we Remember the old verse. non vox, sed Votum; non chordula Musica, Said Cor;
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Non clamans, sed amans, pollet in aure Dei. The true worshippers do worship God in spirit, Ioh. 4.24. and in truth:
Non Clamans, said amans, pollet in Aure Dei. The true worshippers do worship God in Spirit, John 4.24. and in truth:
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and if we draw neere God with our lips, and are farre from him in our hearts, our prayer will as little mov him,and if we draw near God with our lips, and Are Far from him in our hearts, our prayer will as little mov him,
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as we are moved with it.
as we Are moved with it.
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To conclude, I wish, that we may so pray, that we may say with David, Psal. 66.18 Blessed bee God that hath not put backe my prayer,
To conclude, I wish, that we may so pray, that we may say with David, Psalm 66.18 Blessed bee God that hath not put back my prayer,
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nor hid his mercie from me. And surely, if God hath not removed our prayer, he will not remove his mercie,nor hid his mercy from me. And surely, if God hath not removed our prayer, he will not remove his mercy,
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for we shall looke for the mercie of our Lord Iesus Christ unto eternall life.
for we shall look for the mercy of our Lord Iesus christ unto Eternal life.
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Looking for the mercie. &c. ] We have hitherto been kept to our worke, but now are we come to our wages, great wages for so little worke;
Looking for the mercy. etc. ] We have hitherto been kept to our work, but now Are we come to our wages, great wages for so little work;
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for doeing our duty, eternall felicity. The comparison is very uneven. I am perswaded saith Saint Paul, that the afflictions of this life, Rom. 8.18. are not worthy of the glory that shall be reveiled.
for doing our duty, Eternal felicity. The comparison is very uneven. I am persuaded Says Saint Paul, that the afflictions of this life, Rom. 8.18. Are not worthy of the glory that shall be revealed.
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And our light afflictions which are but for a moment, 2. Cor. 4.17. worke for us a farre more excellent and eternall weight of glory. And our Light afflictions which Are but for a moment, 2. Cor. 4.17. work for us a Far more excellent and Eternal weight of glory.
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But God knowes we have an envious eye, when we see the prosperity of wicked men in this world, we thinke much of it.
But God knows we have an envious eye, when we see the Prosperity of wicked men in this world, we think much of it.
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Therefore hee bids us to looke off from the world, and to looke to him, to compare that temporall life which men live here, with that eternall which wee expect herafter, the longitude of the one with the brevitie of the other, the latitude of the one with the beggerie of the other, the depth of the one with the superficiallnesse of the other;
Therefore he bids us to look off from the world, and to look to him, to compare that temporal life which men live Here, with that Eternal which we expect hereafter, the longitude of the one with the brevity of the other, the latitude of the one with the beggary of the other, the depth of the one with the superficiallnesse of the other;
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and then we shall see the difference betwixt them, which may move us with Saint Paul to count all things losse and dung for Christs sake, with Moses to preferre the afflictions of Gods people before the pleasures of Pharaohs Court, Phil. 3.8. Heb. 11.25 Hebr. 11.8. Hebr. 12.2. with Abraham to forsake our owne Country in hope of a better, and finally with Christ himselfe to endure any crosse in this world for the joy that is set before us.
and then we shall see the difference betwixt them, which may move us with Saint Paul to count all things loss and dung for Christ sake, with Moses to prefer the afflictions of God's people before the pleasures of Pharaohs Court, Philip 3.8. Hebrew 11.25 Hebrew 11.8. Hebrew 12.2. with Abraham to forsake our own Country in hope of a better, and finally with christ himself to endure any cross in this world for the joy that is Set before us.
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So then our hope is of eternall life.
So then our hope is of Eternal life.
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But that life is to be obtained of mercie, looking for the mercie of our Lord.
But that life is to be obtained of mercy, looking for the mercy of our Lord.
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&c. Eternall life, if ye looke to the person of Christ obtaining it of God, is the reward of his merit;
etc. Eternal life, if you look to the person of christ obtaining it of God, is the reward of his merit;
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for hee satisfied Gods wrath and fulfilled Gods law: so that he deserved both discharge from Hell, and the ioyes of heaven:
for he satisfied God's wrath and fulfilled God's law: so that he deserved both discharge from Hell, and the Joys of heaven:
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but if we looke to the same as it is imparted to us, so it is a gift of free mercy bestowed upon us. Two things then wee must heed;
but if we look to the same as it is imparted to us, so it is a gift of free mercy bestowed upon us. Two things then we must heed;
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that we set not our eyes upon the dignity of our owne person, or merit of our owne worke;
that we Set not our eyes upon the dignity of our own person, or merit of our own work;
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but cloth our selves with Christs person, that wee may have an interest in his meritorious worke.
but cloth our selves with Christ person, that we may have an Interest in his meritorious work.
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Let us set Christ alwayes before us, and his spirit shall be at our right hand so that wee shall not slide;
Let us Set christ always before us, and his Spirit shall be At our right hand so that we shall not slide;
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so that our heart may be glad, and our tongue reioyce, our flesh also may rest in hope;
so that our heart may be glad, and our tongue rejoice, our Flesh also may rest in hope;
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for in due time he will shew us the pathes of life, in whose presence is fulnesse of ioy,
for in due time he will show us the paths of life, in whose presence is fullness of joy,
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and at his right hand pleasures for evermore. We see three persons in God, and three vertues of a man.and At his right hand pleasures for evermore. We see three Persons in God, and three Virtues of a man.
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Man is as it were the center of all blessings that come from every of the three persons in God;
Man is as it were the centre of all blessings that come from every of the three Persons in God;
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and God must be the center wherein must end all the three vertues of man.
and God must be the centre wherein must end all the three Virtues of man.
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As the holy Ghost helpeth us to pray, the Father his affected to us in love, Iesus Christ vouch safeth us his mercy: so must our faith be in God;
As the holy Ghost Helpeth us to pray, the Father his affected to us in love, Iesus christ vouch safeth us his mercy: so must our faith be in God;
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our love toward God, and our hope for the mercy of God. These be the uttermost of our revelations of God;
our love towards God, and our hope for the mercy of God. These be the uttermost of our revelations of God;
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this is the scope of our contemplation of God; and this contemplation must suffice us; yea this reflexed sight will enable us to a direct sight:
this is the scope of our contemplation of God; and this contemplation must suffice us; yea this reflexed sighed will enable us to a Direct sighed:
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If we inure our selves to behold Gods vailed face of grace, during our mortalitie;
If we inure our selves to behold God's veiled face of grace, during our mortality;
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we shall against the day of our immortality sharpen our sight to endure his revealed face of glory.
we shall against the day of our immortality sharpen our sighed to endure his revealed face of glory.
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And herein we have King David to resolve us:
And herein we have King David to resolve us:
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I will behold (saith he) thy presence in righteousnesse, and when I awake after thy likenesse; I will behold (Says he) thy presence in righteousness, and when I awake After thy likeness;
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I shall be satisfied with it. I shall be satisfied with it.
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O Incomprehensible Trinitie, and indivisible Ʋnity, that hast revealed thy selfe to us in these graces, whereby thou makest a spirituall house of us;Oh Incomprehensible Trinity, and indivisible Ʋnity, that hast revealed thy self to us in these graces, whereby thou Makest a spiritual house of us;
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vouchsafe that by helpe from thee and hope in thee, we may so profit and persevere in our most holy faith which shines in that interchangeable love that is betweene our God and us, that in due time,
vouchsafe that by help from thee and hope in thee, we may so profit and persevere in our most holy faith which shines in that interchangeable love that is between our God and us, that in due time,
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and in thy kingdome, we may see thee face to face, and with thy blessed Angels and Saints for ever sing Holy, holy, holy, Lord God of hoasts.
and in thy Kingdom, we may see thee face to face, and with thy blessed Angels and Saints for ever sing Holy, holy, holy, Lord God of hosts.
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And that from our mouth as this earth is now, so heaven hereafter may be full of thy glory.
And that from our Mouth as this earth is now, so heaven hereafter may be full of thy glory.
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To him that is able to keepe you that you fall not, and to present you fault lesse before the presence of his glory with ioy, to God onely wise our Saviour, be glory, maiesty, dominion and power both now and for ever. Amen.
To him that is able to keep you that you fallen not, and to present you fault less before the presence of his glory with joy, to God only wise our Saviour, be glory, majesty, dominion and power both now and for ever. Amen.
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A SERMON PREACHED AT SAINT CROSSE, NEARE WINCHESTER. MATTH. 15.21, 22, 23. And Iesus went thence and departed into the Coasts of Tyre and Sidon.
A SERMON PREACHED AT SAINT CROSS, NEAR WINCHESTER. MATTHEW. 15.21, 22, 23. And Iesus went thence and departed into the Coasts of Tyre and Sidon.
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And behold a Woman of Canaan came out of the same Coasts, and cryed unto Him, saying, Have mercy on me, O Lord, thou Sonne of David, my Daughter is grie vously vexed with a Devill.
And behold a Woman of Canaan Come out of the same Coasts, and cried unto Him, saying, Have mercy on me, Oh Lord, thou Son of David, my Daughter is grie vously vexed with a devil.
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But He answered her not a word.
But He answered her not a word.
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And His Disciples came, and besought Him, saying, send her away, for she cryeth after us.
And His Disciples Come, and besought Him, saying, send her away, for she Cries After us.
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THat the Kingdome of God should be taken away from the Iewes, and given unto the Gentiles, our Saviour Christ while Hee was on the Earth, taught often times both in word and deed.
THat the Kingdom of God should be taken away from the Iewes, and given unto the Gentiles, our Saviour christ while He was on the Earth, taught often times both in word and deed.
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Of such deeds this History is one, which is the Argument of my Text. Of which there is to be considered the occasion, and the matter: the occasion is double;
Of such Deeds this History is one, which is the Argument of my Text. Of which there is to be considered the occasion, and the matter: the occasion is double;
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given by the Iewes, taken by Christ.
given by the Iewes, taken by christ.
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The matter representeth two excellent vertues, the one in Christ, the other in a Woman of Canaan.
The matter Representeth two excellent Virtues, the one in christ, the other in a Woman of Canaan.
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Of which vertues we are to consider the conflict and the successe. The conflict shewes how both Christ and the Woman did by degrees arise:
Of which Virtues we Are to Consider the conflict and the success. The conflict shows how both christ and the Woman did by Degrees arise:
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the Woman in her importunate faith in Christ, Christ in his profitable delay to helpe her;
the Woman in her importunate faith in christ, christ in his profitable Delay to help her;
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and the successe shewes how both vertues proved to Christs great glory, and the Womans great comfort.
and the success shows how both Virtues proved to Christ great glory, and the Woman's great Comfort.
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The Womans faith would not be said nay, and at last it sped well; not onely to her Daughters recovery, but also to the high commendations of her faith.
The Woman's faith would not be said nay, and At last it sped well; not only to her Daughters recovery, but also to the high commendations of her faith.
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Christ shewes, that what He deferres He doth not deny, but then yeelds when it is most fit, both for Him, and also for us.
christ shows, that what He defers He does not deny, but then yields when it is most fit, both for Him, and also for us.
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This is the substance of the History. Let us resume the parts, and first the Occasion:
This is the substance of the History. Let us resume the parts, and First the Occasion:
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the occasion which (I told you) is first given, then taken. Given by the lewes.
the occasion which (I told you) is First given, then taken. Given by the lewes.
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Christ had Preached long amongst them, and wrought many Miracles; but they were little the better, either in their Faith, or in their Life:
christ had Preached long among them, and wrought many Miracles; but they were little the better, either in their Faith, or in their Life:
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though they were His owne, yet His owne received Him not. Christ therefore went thence;
though they were His own, yet His own received Him not. christ Therefore went thence;
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to teach us, that though Christ be a constant observer of His promise, yet is He a free Disposer of His Grace:
to teach us, that though christ be a constant observer of His promise, yet is He a free Disposer of His Grace:
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He breakes with none, and He is bound to none: if we set light by His guifts, we shall be quickly rid of Him.
He breaks with none, and He is bound to none: if we Set Light by His Gifts, we shall be quickly rid of Him.
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The Scripture hath divers examples and Similies to this purpose.
The Scripture hath diverse Examples and Similes to this purpose.
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The example of Israel, when God left Shiloh, where God had planted His Arke, which Ieremy observes, Chap. 17. The example of Iudah, where God built His Temple, which Ezechiel observes.
The Exampl of Israel, when God left Shiloh, where God had planted His Ark, which Ieremy observes, Chap. 17. The Exampl of Iudah, where God built His Temple, which Ezechiel observes.
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The example of the Church in Asia, of which Saint Iohn in the second and third of the Revelation. The similitude of the Vine, Esay 5. What could J have done, saith God,
The Exampl of the Church in Asia, of which Saint John in the second and third of the Revelation. The similitude of the Vine, Isaiah 5. What could J have done, Says God,
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for it, that I have not done? but seeing that which I planted, a generous Vine, brings forth no better then wild Grapes, I will breake down the wall,
for it, that I have not done? but seeing that which I planted, a generous Vine, brings forth no better then wild Grapes, I will break down the wall,
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and leave it to the wild Beasts, &c. The similitude of the Fig-Tree in the Gospell, which after three yeares husbandry continuing barren, the Owner thereof commanded to be cut downe.and leave it to the wild Beasts, etc. The similitude of the Fig-tree in the Gospel, which After three Years Husbandry Continuing barren, the Owner thereof commanded to be Cut down.
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The similitude of the Shepheard, who when He could do no good with His Flocke, brake both His Staves;
The similitude of the Shepherd, who when He could do no good with His Flock, brake both His Staves;
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the Staffe of Beauty, and the Staffe of Bandes; He left them to stray and to be slaine.
the Staff of Beauty, and the Staff of Bands; He left them to stray and to be slain.
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The Apostles Rule is short, qui stat, videat ne cadat. If we presume upon Templum Domini, Templum Domini, as did the Iewes;
The Apostles Rule is short, qui stat, Videat ne cadat. If we presume upon Templum Domini, Templum Domini, as did the Iewes;
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we shall find, that God will not sticke to profane His Temple by forsaking it, if we do not sticke to prophane that Temple by defiling it.
we shall find, that God will not stick to profane His Temple by forsaking it, if we do not stick to profane that Temple by defiling it.
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We have no priviledge to breake with God, and yet to be bold, that God will not breake with us.
We have no privilege to break with God, and yet to be bold, that God will not break with us.
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He will not begin to forsake us; but if we go from Him, He will not much desire to continue with us.
He will not begin to forsake us; but if we go from Him, He will not much desire to continue with us.
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Christ went thence, but whither did He go? unto the parts of Tyre and Sidon. The lewes gave the occasion;
christ went thence, but whither did He go? unto the parts of Tyre and Sidon. The lewes gave the occasion;
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Christ taketh it, to go from the Iewes to the Gentiles; to relate the infidelity of the Iew by the faith of the Gentile.
christ Takes it, to go from the Iewes to the Gentiles; to relate the infidelity of the Iew by the faith of the Gentile.
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For what He said elsewhere, woe be to thee Chorazin, woe be to thee Bethsaida; for if the miracles that have beene done in thee had beene done in Tyre and Sidon, they would have long since repented in sackcloth and ashes:
For what He said elsewhere, woe be to thee Chorazin, woe be to thee Bethsaida; for if the Miracles that have been done in thee had been done in Tyre and Sidon, they would have long since repented in Sackcloth and Ashes:
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Of the truth thereof Christ giveth them a tast in this History.
Of the truth thereof christ gives them a taste in this History.
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And this hath beene an ancient practise of God, when the meanes of grace hath profited little within the Church, to confound His people by their readinesse to believe, that were without the Church.
And this hath been an ancient practice of God, when the means of grace hath profited little within the Church, to confound His people by their readiness to believe, that were without the Church.
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So did He in the dayes of Eliah confound Israel by the Widdow of Sarepta, a Woman of Sidon who entertained the Prophet, when the Israelites persecuted him.
So did He in the days of Elijah confound Israel by the Widow of Sarepta, a Woman of Sidon who entertained the Prophet, when the Israelites persecuted him.
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And in the dayes of Elizeus, by Naaman the Assyrian, who upon a little tast of Gods mercy in curing his Leprosie, vowed to serve no other God,
And in the days of Elisha, by Naaman the assyrian, who upon a little taste of God's mercy in curing his Leprosy, vowed to serve no other God,
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but the God of Elizeus, wheras greater Miracles, and sundry Sermons wrought and spoken by Elizeus, could not obtaine so much Piety of the Jsraelites. The very like is to be observed in the story of Ninivy, the great City.
but the God of Elisha, whereas greater Miracles, and sundry Sermons wrought and spoken by Elisha, could not obtain so much Piety of the Israelites. The very like is to be observed in the story of Nineveh, the great city.
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Ninivy (as the Prophet calleth it) was in three dayes Preaching reclaimed by Ionah, which laboured many yeares with the Israelites, and laboured in vaine.Nineveh (as the Prophet calls it) was in three days Preaching reclaimed by Jonah, which laboured many Years with the Israelites, and laboured in vain.
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God in the second of Ezechiel sets downe for a Rule in Generall, Sonne of man, I doe not send thee to a Nation that understands not thy language;
God in the second of Ezechiel sets down for a Rule in General, Son of man, I do not send thee to a nation that understands not thy language;
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but if I did, they would heare: whereas this people understands, but will not be reformed.
but if I did, they would hear: whereas this people understands, but will not be reformed.
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Wherefore God (as He threatned in the 32. of Deuteronomy, ) did provoke His people justly by them that are no people, a foolish nation;
Wherefore God (as He threatened in the 32. of Deuteronomy,) did provoke His people justly by them that Are no people, a foolish Nation;
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as His people provoked their God by them that were no gods, but the work of their owne hands.
as His people provoked their God by them that were no God's, but the work of their own hands.
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Christ is found of them that sought Him not, and made manifest unto them that enquired not after Him. Acts 13.46. This was the Iewes case.
christ is found of them that sought Him not, and made manifest unto them that inquired not After Him. Acts 13.46. This was the Iewes case.
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Saint Paul to the Romans saith, that we must every one of us make it our case:
Saint Paul to the Romans Says, that we must every one of us make it our case:
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for as God left the Iewes to go to the Gentiles, so may He go from us to the Indies;
for as God left the Iewes to go to the Gentiles, so may He go from us to the Indies;
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for spiritus spirat ubi vult, and there is nothing (as it was shewed unto Saint Peter in the Vision) that is uncleane, when God is pleased to sanctifie it.
for spiritus spirat ubi vult, and there is nothing (as it was showed unto Saint Peter in the Vision) that is unclean, when God is pleased to sanctify it.
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Christ went out of the Coasts of Tyre and Sidon. Thus much of the occasion.
christ went out of the Coasts of Tyre and Sidon. Thus much of the occasion.
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Come to the History, which represents two eminent vertues, of which vertues we are to consider,
Come to the History, which represents two eminent Virtues, of which Virtues we Are to Consider,
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first the conflict, the conflict betweene two persons, which addes some right unto the vertues:
First the conflict, the conflict between two Persons, which adds Some right unto the Virtues:
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for what are the vertues? the one is an importunate Faith, and in whom is that? in a Canaanitish woman,
for what Are the Virtues? the one is an importunate Faith, and in whom is that? in a Canaanitish woman,
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an Heathen woman, but (which is more) sprang from cursed Cham, and (which is yet further to be observed) being of that Line which was specially to be odious to the Iewes, whom they were to roote out without all mercy:
an Heathen woman, but (which is more) sprang from cursed Cham, and (which is yet further to be observed) being of that Line which was specially to be odious to the Iewes, whom they were to root out without all mercy:
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that such a woman should beleeve in Christ, who was no Iew, by birth, this makes her Fact more memorable.
that such a woman should believe in christ, who was no Iew, by birth, this makes her Fact more memorable.
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But what is the other vertue? It is delay, though it proved profitable delay: and in whom was this? It was in our Saviour Christ;
But what is the other virtue? It is Delay, though it proved profitable Delay: and in whom was this? It was in our Saviour christ;
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who if He had beene onely God, it had beene no wonder, if He did put off sinners in the holinesse of a Lord;
who if He had been only God, it had been no wonder, if He did put off Sinners in the holiness of a Lord;
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or if it had beene at his second comming in glory, it would not have beene strange,
or if it had been At his second coming in glory, it would not have been strange,
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if he had rejected the woman in the austerity of a Iudge;
if he had rejected the woman in the austerity of a Judge;
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but to doe it in the nature of man, which hee undertooke (as Saint Paul speaketh) that he might be tender hearted towards man;
but to doe it in the nature of man, which he undertook (as Saint Paul speaks) that he might be tender hearted towards man;
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to doe it when he came not to judge, but save:
to do it when he Come not to judge, but save:
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for such a person, at such a time, to use such delay, so to reject a poore woman, maketh the vertue of Christ the more remarkable, the more admirable.
for such a person, At such a time, to use such Delay, so to reject a poor woman, makes the virtue of christ the more remarkable, the more admirable.
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But let us come to the conslict of these vertues. The woman begins and sets upon Christ:
But let us come to the conflict of these Virtues. The woman begins and sets upon christ:
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She cryed and said, Have mercy on me ô Lord, thou Sonne of David, my daughter is miserably vexed with a Devill:
She cried and said, Have mercy on me o Lord, thou Son of David, my daughter is miserably vexed with a devil:
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her case was bad, and therefore needs the lesse wonder, if in her suit she were so earnest: she spake for her child;
her case was bad, and Therefore needs the less wonder, if in her suit she were so earnest: she spoke for her child;
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her child was now left to the malice of the Devill: nothing in nature could be nearer then her child;
her child was now left to the malice of the devil: nothing in nature could be nearer then her child;
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no corporeall evill could befall it worse, than to be within the power of the devill:
no corporeal evil could befall it Worse, than to be within the power of the Devil:
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such a case would melt a stony heart;
such a case would melt a stony heart;
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what wonder if it worke so upon the tender heart of a mother? But the meaning of the Holy Ghost is, that we should be earnest in our prayers, according to the danger of our estate:
what wonder if it work so upon the tender heart of a mother? But the meaning of the Holy Ghost is, that we should be earnest in our Prayers, according to the danger of our estate:
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the more our danger, the more our earnestnesse;
the more our danger, the more our earnestness;
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and we should presse the more upon God, the more we are occasioned by calamities that are layed upon us by him:
and we should press the more upon God, the more we Are occasioned by calamities that Are laid upon us by him:
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for therefore doth he humble us, to warme our cold devotion. It is so in distresses corporall;
for Therefore does he humble us, to warm our cold devotion. It is so in Distresses corporal;
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but much more in our distresses spirituall:
but much more in our Distresses spiritual:
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we must learne the one by this woman, and the other by expressing the sense that we have of the want of grace;
we must Learn the one by this woman, and the other by expressing the sense that we have of the want of grace;
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farre more painefull then the other sense is, of the want of health. But let us heare the womans first onset. She makes a short petition;
Far more painful then the other sense is, of the want of health. But let us hear the woman's First onset. She makes a short petition;
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but it containes a most excellent confession, if you looke to the matter;
but it contains a most excellent Confessi, if you look to the matter;
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yea and a most confident profession, if you looke to the manner of those words wherein she speakes to Christ.
yea and a most confident profession, if you look to the manner of those words wherein she speaks to christ.
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The matter is a short, but a full description of the person and office of Christ.
The matter is a short, but a full description of the person and office of christ.
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His person, he was God and man; she acknowledgeth both: God, in calling Him Lord;
His person, he was God and man; she acknowledgeth both: God, in calling Him Lord;
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for that word must not be understood but according to the style of the Scripture, which in stead of Iehovah in the Hebrew,
for that word must not be understood but according to the style of the Scripture, which in stead of Jehovah in the Hebrew,
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and in the Greek, signifies not a bare Lord, but the absolute Lord both of Heaven and Earth:
and in the Greek, signifies not a bore Lord, but the absolute Lord both of Heaven and Earth:
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Shee could not conceave lesse of Christ, when she desired he would shew His power over the Devill;
She could not conceive less of christ, when she desired he would show His power over the devil;
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for how could he have power over the Devill, that was not Lord Paramount over all the world? She acknowledgeth him then to be God.
for how could he have power over the devil, that was not Lord Paramount over all the world? She acknowledgeth him then to be God.
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And to be man also, for she calleth him the sonne of David. Which implies not only that he was a man,
And to be man also, for she calls him the son of David. Which Implies not only that he was a man,
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but also the Messias, eodem ipso Christum Domini: for as David was the Annoninted King of the Lord,
but also the Messias, Eodem ipso Christ Domini: for as David was the Annoninted King of the Lord,
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so was hee the type of Christ, that was to bee annoynted with the Holy Chost. Hee was then a man,
so was he the type of christ, that was to be anointed with the Holy Chost. He was then a man,
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and (which is more) he was that man, even the man whom the Iewes looked for, to have for their Messias.
and (which is more) he was that man, even the man whom the Iewes looked for, to have for their Messias.
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A faire description of Christs person, which further intimates his office too:
A fair description of Christ person, which further intimates his office too:
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for he that was Christ, was also to be Iesus, He was to save, and so to shew mercy:
for he that was christ, was also to be Iesus, He was to save, and so to show mercy:
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his office was to be the Mercy-seat of God; the reliever of the distresses of wretched man.
his office was to be the Mercy-seat of God; the reliever of the Distresses of wretched man.
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Thus much she confesseth of Christs person, of his office. Yea she professeth it also.
Thus much she Confesses of Christ person, of his office. Yea she Professes it also.
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For whereas many Jewes believed in Christ, but durst not say so much openly of him,
For whereas many Jews believed in christ, but durst not say so much openly of him,
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because they loved the praise of men more than of God, and feared more to be cast out of the Synagogue of the Iewes, then to be shut out of the kingdom of Heaven;
Because they loved the praise of men more than of God, and feared more to be cast out of the Synagogue of the Iewes, then to be shut out of the Kingdom of Heaven;
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this poore woman is not ashamed of her Faith, she publisheth her beliefe, shee publisheth it in her prayer unto Christ, which she uttereth with a loud voyce, that all standers-by might witnesse,
this poor woman is not ashamed of her Faith, she Publisheth her belief, she Publisheth it in her prayer unto christ, which she utters with a loud voice, that all Standers by might witness,
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how highly she conceived of him.
how highly she conceived of him.
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A good patterne for us, to lay such good ground of our faith in our prayer as this poore woman doth,
A good pattern for us, to lay such good ground of our faith in our prayer as this poor woman does,
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and what our hearts believe, never to bee afraid to suffer our tongues to utter.
and what our hearts believe, never to be afraid to suffer our tongues to utter.
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But as this is imitable of us, so would a man thinke it should have beene availeable with Christ;
But as this is imitable of us, so would a man think it should have been available with christ;
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but it workes never a whit, hee answers never a word.
but it works never a whit, he answers never a word.
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Of God Saint Paul saith, Hee cannot deny himselfe: but Christ seemeth here by his silence, not to acknowledge that he is the man, that such a worke can be done by him:
Of God Saint Paul Says, He cannot deny himself: but christ seems Here by his silence, not to acknowledge that he is the man, that such a work can be done by him:
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he takes no notice of her speech, hee seemeth nothing moved with her words:
he Takes no notice of her speech, he seems nothing moved with her words:
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Flesh and bloud would not have rejected so honourable a title, and set light by such a testimony as was given unto Christ by this woman.
Flesh and blood would not have rejected so honourable a title, and Set Light by such a testimony as was given unto christ by this woman.
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But Christ was not so ambitious.
But christ was not so ambitious.
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Nay rather, flesh and bloud would have pitied and relieved, being sought unto, and sought unto in such sort as Christ was by the woman.
Nay rather, Flesh and blood would have pitied and relieved, being sought unto, and sought unto in such sort as christ was by the woman.
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But Christ seemes not so courteous, he answers not a word:
But christ seems not so courteous, he answers not a word:
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though her petition were never so powerfull, yet it sinkes not into him, not into Christ;
though her petition were never so powerful, yet it sinks not into him, not into christ;
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but into the Disciples of Christ it doth. But better never a whit, then never a whit the better for the woman.
but into the Disciples of christ it does. But better never a whit, then never a whit the better for the woman.
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They are moved, and speake to Christ;
They Are moved, and speak to christ;
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but it is to rid away the woman, but not to rid away the Devill out of her child:
but it is to rid away the woman, but not to rid away the devil out of her child:
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they will not be troubled with her cry; but they have no pitty on her case.
they will not be troubled with her cry; but they have no pity on her case.
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Christs silence was uncomfortable, but the Apostles speech much more: for better they had held their peace then shewed themselves such Churles.
Christ silence was uncomfortable, but the Apostles speech much more: for better they had held their peace then showed themselves such Churls.
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They should have made the womans case their owne and mediated for her unto Christ:
They should have made the woman's case their own and mediated for her unto christ:
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but it is worth the marking, that before they were throughly schooled by the example of Christ, and new formed by the Spirit of Christ:
but it is worth the marking, that before they were thoroughly schooled by the Exampl of christ, and new formed by the Spirit of christ:
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they are proposed as patterns of naturall men, and expresse the infirmities of weak men:
they Are proposed as patterns of natural men, and express the infirmities of weak men:
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seldome shall yee find that they entreated Christ to doe good unto any, but they oftentimes move him for to hold his hands from doing good.
seldom shall ye find that they entreated christ to do good unto any, but they oftentimes move him for to hold his hands from doing good.
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Iames and Iohn are hasty to have fire from heaven to consume the Samaritans; but they could not endure, that one that was not of their ranke, should cast out devils in the name of Christ.James and John Are hasty to have fire from heaven to consume the Samaritans; but they could not endure, that one that was not of their rank, should cast out Devils in the name of christ.
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The Disciples forbad them that would bring children unto Christ: they will not have CHRIST to feed them that followed him.
The Disciples forbade them that would bring children unto christ: they will not have CHRIST to feed them that followed him.
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Saint Peter dislwadeth Christ from his Passion:
Saint Peter dislwadeth christ from his Passion:
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they were but little better than ordinary men in the graces of Sanctification, though they had received many other excellent gifts at the hand of Christ.
they were but little better than ordinary men in the graces of Sanctification, though they had received many other excellent Gifts At the hand of christ.
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But our Instruction is that we must observe their infirmity, that wee doe not imitate it,
But our Instruction is that we must observe their infirmity, that we do not imitate it,
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and rather joyne our prayers with them that in their distresse seeke unto God, then to bee any hinderance unto them of speeding with God.
and rather join our Prayers with them that in their distress seek unto God, then to be any hindrance unto them of speeding with God.
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Yea and Christ Himselfe though he doe little comfort the woman, yet doth he give a secret check unto his Disciples:
Yea and christ Himself though he do little Comfort the woman, yet does he give a secret check unto his Disciples:
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for giving them an answer, he shewes, that he was not weary of the womans cryes.
for giving them an answer, he shows, that he was not weary of the woman's cries.
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But there was a better reason why he did not satisfie her request, I am not sent but to the lost sheep of the house of Israel. So that had shee beene a sheep,
But there was a better reason why he did not satisfy her request, I am not sent but to the lost sheep of the house of Israel. So that had she been a sheep,
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though a lost sheep of Israel, Christ would have endured her cry, and done as much as she desired.
though a lost sheep of Israel, christ would have endured her cry, and done as much as she desired.
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But you must marke, that whereas Christs silence might seeme to have imported that hee did not acknowledg those titles, that office which the woman ascribed unto him;
But you must mark, that whereas Christ silence might seem to have imported that he did not acknowledge those titles, that office which the woman ascribed unto him;
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in his answer, hee confesseth that hee is such a one, and sent for such worke as the womans prayer doth expresse:
in his answer, he Confesses that he is such a one, and sent for such work as the woman's prayer does express:
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but for all that she cannot speed, because shee hath no part in him. So that Christs silence was more hopefull then is his answer.
but for all that she cannot speed, Because she hath no part in him. So that Christ silence was more hopeful then is his answer.
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In his silence there was neither word nor deed for her; here are words, though no deeds;
In his silence there was neither word nor deed for her; Here Are words, though no Deeds;
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but words that make against her: so that better no answer then such an answer, so uncomfortable an answer.
but words that make against her: so that better no answer then such an answer, so uncomfortable an answer.
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Which imports, though Christ can, yet he may not relieve her.
Which imports, though christ can, yet he may not relieve her.
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To bee neere a helper, and to be denied helpe, hope of helpe deteined maketh misery to be a double misery:
To be near a helper, and to be denied help, hope of help detained makes misery to be a double misery:
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for we are the better resolved unto patience, when we see there is nothing that can succour us.
for we Are the better resolved unto patience, when we see there is nothing that can succour us.
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Here then is the womans blow given to her faith, able to quell it.
Here then is the woman's blow given to her faith, able to quell it.
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The first seemed to be only contempt, but this goes farther, it cuts off all hope,
The First seemed to be only contempt, but this Goes farther, it cuts off all hope,
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and why? because the woman is not a lost sheepe of Israel. Christ is sent only unto them.
and why? Because the woman is not a lost sheep of Israel. christ is sent only unto them.
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So that whereas she might have beene bold upon the matter, and the manner of her prayer;
So that whereas she might have been bold upon the matter, and the manner of her prayer;
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this shuttes her out for her particular, though it grant the truth of the matter, and the zeale of the woman in generall.
this shuttes her out for her particular, though it grant the truth of the matter, and the zeal of the woman in general.
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But let us looke to the particulars of CHRISTS answer.
But let us look to the particulars of CHRIST answer.
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The Iewes are compared unto Sheepe, and sheep were cleane beasts, such as might be offered in Sacrifice,
The Iewes Are compared unto Sheep, and sheep were clean beasts, such as might be offered in Sacrifice,
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and be presented in the Temple of God, and did yeeld a smell of sweet favour and of rest, as the Scripture speakes.
and be presented in the Temple of God, and did yield a smell of sweet favour and of rest, as the Scripture speaks.
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This is the prerogative of the Church, and this is the hope of them that are within the Church, that they are called into the fold of God, that they may come so neere him, that they may speed in their prayers to him.
This is the prerogative of the Church, and this is the hope of them that Are within the Church, that they Are called into the fold of God, that they may come so near him, that they may speed in their Prayers to him.
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This is not a favour vouchsafed unto all, no more then all beasts be sheep: the more should the prerogative be esteemed, and Gods mercy tendred.
This is not a favour vouchsafed unto all, no more then all beasts be sheep: the more should the prerogative be esteemed, and God's mercy tendered.
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But we see sheep will leese themselves. The Israelites were sheep, but lost sheep, two waies lost sheep:
But we see sheep will lose themselves. The Israelites were sheep, but lost sheep, two ways lost sheep:
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first by nature in Adam, so all men were lost;
First by nature in Adam, so all men were lost;
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secondly by breach of Covenant, whereinto God entred with the Israelites, and so they were in an especiall sort lost:
secondly by breach of Covenant, whereinto God entered with the Israelites, and so they were in an especial sort lost:
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for whereas God was to be their God no otherwise then if they had continued his people,
for whereas God was to be their God no otherwise then if they had continued his people,
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when they transgressed his law, either by seeking to other Gods, or using the ceremoniall Law amisse;
when they transgressed his law, either by seeking to other God's, or using the ceremonial Law amiss;
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they brake their covenant, and so lost themselves:
they brake their Covenant, and so lost themselves:
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notwithstanding, as God promiseth, Jeremy 31. God was contented to seeke them again, to enter into a new covenant with them,
notwithstanding, as God promises, Jeremiah 31. God was contented to seek them again, to enter into a new Covenant with them,
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and to returne to the great shepherd of their soules. and to return to the great shepherd of their Souls.
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In this sense doth Christ say, that he was sent only to Israel; and Saint Paul, that he was a Minister of the Circumcision;
In this sense does christ say, that he was sent only to Israel; and Saint Paul, that he was a Minister of the Circumcision;
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so that pressing this second Covenant which respects lost sheep of the better sort, he seemes to exclude the first sort, those that were lost in Adam. So that he concludes mainly against the woman, that although she were a sheep, a lost sheep of Adam, yet if she be not a lost sheep of Israel, he can do nothing for her.
so that pressing this second Covenant which respects lost sheep of the better sort, he seems to exclude the First sort, those that were lost in Adam. So that he concludes mainly against the woman, that although she were a sheep, a lost sheep of Adam, yet if she be not a lost sheep of Israel, he can do nothing for her.
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You would think the woman would be answered, and give over upon this speech of Christ:
You would think the woman would be answered, and give over upon this speech of christ:
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but the more she is repulsed, the more she presseth on him;
but the more she is repulsed, the more she Presseth on him;
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and whereas her first prayer was repelled with Christs silent contempt and hopelesse answer, she presseth on him upon her knees,
and whereas her First prayer was repelled with Christ silent contempt and hopeless answer, she Presseth on him upon her knees,
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and with her words, opposing gesture to gesture; the gesture of humility to the gesture of contempt;
and with her words, opposing gesture to gesture; the gesture of humility to the gesture of contempt;
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words to words, words of earnest importunity to Christs words of a hopelesse answer:
words to words, words of earnest importunity to Christ words of a hopeless answer:
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she kneeles to him, she speakes to him, she fawned upon him like a dogge, she was instant with him to help her at a dead lift.
she kneels to him, she speaks to him, she fawned upon him like a dog, she was instant with him to help her At a dead lift.
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So that if ye did before wonder at her cry so constantly professing Christ, and her prayer so plainly expressing what inducement shee had to seeke to Christ;
So that if you did before wonder At her cry so constantly professing christ, and her prayer so plainly expressing what inducement she had to seek to christ;
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now wonder much more at her gesture so humble, her words so importunate:
now wonder much more At her gesture so humble, her words so importunate:
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she doth more lively expresse her faith in Christ when she worships him, then when she did describe him:
she does more lively express her faith in christ when she worships him, then when she did describe him:
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and her cry is of greater force; when she doth intimate that Christ doth use to helpe;
and her cry is of greater force; when she does intimate that christ does use to help;
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but it is when he is importuned with a cry, for so signifies the Greeke word, which is as much as to runne at a cry.
but it is when he is importuned with a cry, for so signifies the Greek word, which is as much as to run At a cry.
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So that this second cry is equivalent to the former, though it doth adde unto it:
So that this second cry is equivalent to the former, though it does add unto it:
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for she doth really confesse him to be a Saviour, whom she doth worship, for worship belongs only to a Saviour:
for she does really confess him to be a Saviour, whom she does worship, for worship belongs only to a Saviour:
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and in that she did worship him, she implyeth notwithstanding CHRISTS answer, that he was her Saviour;
and in that she did worship him, she Implies notwithstanding CHRIST answer, that he was her Saviour;
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and He was to save her, because she called upon him.
and He was to save her, Because she called upon him.
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The lesson that belongs to us is, that a true feare of God is not only verball, but reall;
The Lesson that belongs to us is, that a true Fear of God is not only verbal, but real;
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and that he proceeds in this feare that addes deeds to his words, and yeelds unto CHRIST in deeds what hee confessed to be his due in words.
and that he proceeds in this Fear that adds Deeds to his words, and yields unto CHRIST in Deeds what he confessed to be his due in words.
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Secondly, That CHRIST will not helpe except we cry:
Secondly, That CHRIST will not help except we cry:
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for the proper word that signifies helpe implies that Gods mercy is to be obtained by our performance of our duty.
for the proper word that signifies help Implies that God's mercy is to be obtained by our performance of our duty.
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You have seene this womans faith, her redoubted faith, still the same, but not in the same degree;
You have seen this woman's faith, her redoubted faith, still the same, but not in the same degree;
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she began well, she goes on better, hoping that though Christ put her off with silence and with words;
she began well, she Goes on better, hoping that though christ put her off with silence and with words;
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the first shewing contempt, the second cutting off all hope;
the First showing contempt, the second cutting off all hope;
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yet he would be entreated, seeing that his denyall left still some advantage unto her to reply unto him,
yet he would be entreated, seeing that his denial left still Some advantage unto her to reply unto him,
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and to gather that she might yet well hope to speed well with him. But poore woman!
and to gather that she might yet well hope to speed well with him. But poor woman!
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she hath not yet heard the worst, her faith hath not had yet a full proofe:
she hath not yet herd the worst, her faith hath not had yet a full proof:
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it was bad before, the next words will make her case worse:
it was bad before, the next words will make her case Worse:
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the higher she riseth in faith, the lesse Christ is seene to be moved with pity;
the higher she Riseth in faith, the less christ is seen to be moved with pity;
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for what faith he? It is not good to take the childrens bread, and to cast it unto Whelps.
for what faith he? It is not good to take the Children's bred, and to cast it unto Whelps.
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Contempt is grievous unto flesh and bloud, but yet if there be hope, it is better borne;
Contempt is grievous unto Flesh and blood, but yet if there be hope, it is better born;
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but if no hope, and yet contempt, durus est hic sermo, who can endure it? If you adde reproach to both, you must needs breake the I eart, a naturall man cannot but sinke under it.
but if no hope, and yet contempt, Durus est hic sermon, who can endure it? If you add reproach to both, you must needs break thee I eart, a natural man cannot but sink under it.
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Christs last speech then is a most bitter speech. It was enough not to reckon her for a sheep;
Christ last speech then is a most bitter speech. It was enough not to reckon her for a sheep;
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not so much a lost sheep, but to count her and call her a Whelp, this seemes more than enough:
not so much a lost sheep, but to count her and call her a Whelp, this seems more than enough:
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and a Whelp being in opposition to children, the comparison encreaseth the reproach, when others were so neere Christ,
and a Whelp being in opposition to children, the comparison increases the reproach, when Others were so near christ,
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and she so farre off from him. The phrase alludes to uncleane beasts: such as had no accesse unto the Temple might not bee offered in sacrifice.
and she so Far off from him. The phrase alludes to unclean beasts: such as had no access unto the Temple might not be offered in sacrifice.
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So that Christ now doth expresse plainly and fully, not only that he was not sent unto her,
So that christ now does express plainly and Fully, not only that he was not sent unto her,
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but that she was not in any sort worthy to be respected by him.
but that she was not in any sort worthy to be respected by him.
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For as it is in Jerusalem above, the mother of us all, so it is likewise in Icrusalem, below;
For as it is in Jerusalem above, the mother of us all, so it is likewise in Jerusalem, below;
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extra canes, there is no place for dogs within it.extra canes, there is no place for Dogs within it.
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So then, the woman may be gone, when her answer is so plain, that whatsoever goodnesse is in Christ, it nothing concernes her,
So then, the woman may be gone, when her answer is so plain, that whatsoever Goodness is in christ, it nothing concerns her,
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because there is so little worth in her.
Because there is so little worth in her.
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But she will not yet be gone, she presseth yet neerer Christ, and is more vile (as David speakes) in her owne eyes:
But she will not yet be gone, she Presseth yet nearer christ, and is more vile (as David speaks) in her own eyes:
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she doth not stomacke the reproach, she acknowledgeth her small worth, she confesseth that Christs words though they be bitter, are true,
she does not stomach the reproach, she acknowledgeth her small worth, she Confesses that Christ words though they be bitter, Are true,
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and that she is no better than a Whelp: but yet though she be of so meane worth, yet is she not without hope,
and that she is no better than a Whelp: but yet though she be of so mean worth, yet is she not without hope,
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for she hath one advantage left, that she hath some likelihood to speed:
for she hath one advantage left, that she hath Some likelihood to speed:
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for though she be not a Child, but a dogge, yet may she be fed with crummes; if not given unto her,
for though she be not a Child, but a dog, yet may she be fed with crumbs; if not given unto her,
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yet falling from her masters Table.
yet falling from her Masters Table.
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The humility was great in the prodigall child that said, Father, I have sinned against heaven, and against thee:
The humility was great in the prodigal child that said, Father, I have sinned against heaven, and against thee:
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I am no more worthy to bee called thy Sonne: make me but as one of thy hired servants.I am no more worthy to be called thy Son: make me but as one of thy hired Servants.
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Greater in King David, who was not only contented to be a servant, so he might be a servant of God,
Greater in King David, who was not only contented to be a servant, so he might be a servant of God,
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but a servant in a meane place.
but a servant in a mean place.
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I had rather bee a doore keeper in the house of the Lord, then to dwell in (as Lord of) the tents of the ungodly. I had rather be a door keeper in the house of the Lord, then to dwell in (as Lord of) the tents of the ungodly.
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But this woman goes beyond them:
But this woman Goes beyond them:
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both she is contented to be a Whelp, so she may be Christs Whelp; and to gather crums, so it be from the Table of such a Master;
both she is contented to be a Whelp, so she may be Christ Whelp; and to gather crumbs, so it be from the Table of such a Master;
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and the crums of that bread wherewith he feeds his children, though it fall from that Table whereat the Children sit.
and the crumbs of that bred wherewith he feeds his children, though it fallen from that Table whereat the Children fit.
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It is no wonder, though Saint Paul counted all worldly things but dung in comparison of that excellent knowledge which is in Christ;
It is no wonder, though Saint Paul counted all worldly things but dung in comparison of that excellent knowledge which is in christ;
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when this woman make•h so great account of the crums, that fall from that Table.
when this woman make•h so great account of the crumbs, that fallen from that Table.
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What blame then doe we deserve, that being accepted for children, and admitted to Christs owne Table, set so little by the childrens bread,
What blame then do we deserve, that being accepted for children, and admitted to Christ own Table, Set so little by the Children's bred,
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1003
when every crumme thereof is of so great worth? They that loathed Manna were sharply punished:
when every crumb thereof is of so great worth? They that loathed Manna were sharply punished:
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how much more doe wee deserve it, that make so little account of Gods mercy in Iesus Christ? This womans faith will one day rise in judgment, and condemne us;
how much more do we deserve it, that make so little account of God's mercy in Iesus christ? This woman's faith will one day rise in judgement, and condemn us;
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1005
that in esteeming the gifts of God did go so farre beyond us, even so farre, that Christ may wonder at our unbeliefe,
that in esteeming the Gifts of God did go so Far beyond us, even so Far, that christ may wonder At our unbelief,
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1006
as he did at the Iewes, no lesse then he did wonder at this womans faith, which was but a Gentile; wondred at it, and was conquered by it.
as he did At the Iewes, no less then he did wonder At this woman's faith, which was but a Gentile; wondered At it, and was conquered by it.
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1007
Joseph made himselfe strange to his brethren, that so he might breed in them a sense of their sinne,Joseph made himself strange to his brothers, that so he might breed in them a sense of their sin,
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1008
and so in the end make himselfe knowne with greater comfort;
and so in the end make himself known with greater Comfort;
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stood out long, but in the end could forbeare no longer, but shed teares and discovered himselfe, that hee was not (what hee seemed) an enemy,
stood out long, but in the end could forbear no longer, but shed tears and discovered himself, that he was not (what he seemed) an enemy,
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1010
but indeed (as it proved) a kind brother to them: Even so our Saviour made semblance as if he had no compassion for this woman,
but indeed (as it proved) a kind brother to them: Even so our Saviour made semblance as if he had no compassion for this woman,
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when •s indeed hee meant both to make her renowned for her •aith, and to yeeld her a good proofe, that such a faith is •ot in vaine.
when •s indeed he meant both to make her renowned for her •aith, and to yield her a good proof, that such a faith is •ot in vain.
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1012
Therefore I call this delay a profitable de•ay:
Therefore I call this Delay a profitable de•ay:
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it was delay, in that he would be so often importu•ed, that was otherwise so tender hearted a Saviour,
it was Delay, in that he would be so often importu•ed, that was otherwise so tender hearted a Saviour,
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but •t was profitable, both for her, whose faith was hereby commended, and her daughter relieved;
but •t was profitable, both for her, whose faith was hereby commended, and her daughter relieved;
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and for Christ, •hat the world might see what that is which is due unto him,
and for christ, •hat the world might see what that is which is due unto him,
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and when it is fit to relieve us.
and when it is fit to relieve us.
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We must come unto him in a true sense of our unworthinesse, reputing our selves no better then Whelps, in comparison of the free mercy of God;
We must come unto him in a true sense of our unworthiness, reputing our selves no better then Whelps, in comparison of the free mercy of God;
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and if in the sense hereof we persevere constant, we shall finde seasonable reliefe at the hands of Christ.
and if in the sense hereof we persevere constant, we shall find seasonable relief At the hands of christ.
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For it is not unknowne (what Saint Ambrose said unto Monicha, Saint Augustines Mother, with tears beseeching him, to use his help for the reclaiming of her son, (whose soule the Devill had possessed,
For it is not unknown (what Saint Ambrose said unto Monk, Saint Augustine's Mother, with tears beseeching him, to use his help for the reclaiming of her son, (whose soul the devil had possessed,
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for hee was an obstinate Manichee ) filius tantarum lachrymarum perire non potest;
for he was an obstinate Manichee) filius tantarum lachrymarum perire non potest;
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And unto this woman Christ said, great is thy faith, or as S. Marke hath it, be it as thou desirest.
And unto this woman christ said, great is thy faith, or as S. Mark hath it, be it as thou Desirest.
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So shall it fare with us; if we have the like faith, we shall have the like successe.
So shall it fare with us; if we have the like faith, we shall have the like success.
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If we doe imitate this womans importunate faith, though Christ do defer us, he wil not deny us:
If we do imitate this woman's importunate faith, though christ do defer us, he will not deny us:
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nay this delay wil prove no lesse profitable unto us.
nay this Delay will prove no less profitable unto us.
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A SERMON PREACHED AT SAINT CROSSE, NEARE WINCHESTER. LUKE 7.1.
A SERMON PREACHED AT SAINT CROSS, NEAR WINCHESTER. LYCIA 7.1.
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When hee had ended all these sayings in the Audience of the people, he entred into Capernaum.
When he had ended all these sayings in the Audience of the people, he entered into Capernaum.
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LUKE 7.2. And a certaine Centurions servant was sicke, and ready to die, which was deare unto him.LUKE 7.2. And a certain Centurions servant was sick, and ready to die, which was deer unto him.
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BY the mouth of two or three Witnesses (saith Gods Law) shall every word be established. BY the Mouth of two or three Witnesses (Says God's Law) shall every word be established.
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Our Saviour Christ therefore having by one proofe foretold, that the kingdome of God should be translated from the Iewes unto the Gentiles, whereof you heard the last Sabbath;
Our Saviour christ Therefore having by one proof foretold, that the Kingdom of God should be translated from the Iewes unto the Gentiles, whereof you herd the last Sabbath;
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doth in this Chapter adde a second, wherof ye shall heare this day, according to the fitting of the day.
does in this Chapter add a second, whereof you shall hear this day, according to the fitting of the day.
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In the first proofe you heard the faith of a woman, a heathen woman:
In the First proof you herd the faith of a woman, a heathen woman:
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this day shall you heare the faith of a man, a heathen man, both agreeing in this, that they serve to confound the infidelity of the Jew: and they serve fitly to make good that speech of our Saviour in the eleventh of Matthew, upbraiding Chorazin and Bethseda with the tractablenesse of Tyre and Sidon, and upbra•ding Capernaum with the tractablenesse of Sodom, not understood litterally,
this day shall you hear the faith of a man, a heathen man, both agreeing in this, that they serve to confound the infidelity of the Jew: and they serve fitly to make good that speech of our Saviour in the eleventh of Matthew, upbraiding Chorazin and Bethesda with the tractableness of Tyre and Sidon, and upbra•ding Capernaum with the tractableness of Sodom, not understood literally,
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for that lay drowned in mare mortuum, but spiritually, as Rome is called in the eleaventh of the Revelations; for this was a Captaine of a guarrison of Rome. The History hath two speciall points; the place and the matter;
for that lay drowned in mare mortuum, but spiritually, as Room is called in the eleaventh of the Revelations; for this was a Captain of a garrison of Room. The History hath two special points; the place and the matter;
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the place, Capernaum; the matter containe• the Centurions confession of Christ, and the testimony that Christs gives unto the Centurion. The confession set• forth the eminency of Christs person,
the place, Capernaum; the matter containe• the Centurions Confessi of christ, and the testimony that Christ gives unto the Centurion. The Confessi set• forth the eminency of Christ person,
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and the efficacy of his power. The testimony witnesseth that the confession was strange and true; strange, considering the man;
and the efficacy of his power. The testimony Witnesseth that the Confessi was strange and true; strange, considering the man;
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and true, as it appeareth in the Event. To begin with the place.
and true, as it appears in the Event. To begin with the place.
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The place is Capernaum, and Capernaum in the ninth of Matthew is called the Citty of Christ:
The place is Capernaum, and Capernaum in the ninth of Matthew is called the city of christ:
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the reason whereof is set downe in the fourth of Matthew, for that whereas Christ in his younger yeares when he lived under his Parents, dwelt at Nazareth; yet when time came that he should shew himselfe unto the world; the reason whereof is Set down in the fourth of Matthew, for that whereas christ in his younger Years when he lived under his Parents, dwelled At Nazareth; yet when time Come that he should show himself unto the world;
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1039
to fulfill that which was foretold by the Prophet, hee removed to Capernaum. Capernaum was the place where hee preached many Sermons,
to fulfil that which was foretold by the Prophet, he removed to Capernaum. Capernaum was the place where he preached many Sermons,
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1040
and wrought many miracles, in which respect himselfe beareth witnesse, Matth. 11. that Capernaum had beene lifted up 〈 ◊ 〉 high as Heaven:
and wrought many Miracles, in which respect himself bears witness, Matthew 11. that Capernaum had been lifted up 〈 ◊ 〉 high as Heaven:
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1041
but yet this Capernaum so little regarded, so little beleeved Christs words in his workes, that they deserved (as Christ addeth) to be cast downe as low as hell;
but yet this Capernaum so little regarded, so little believed Christ words in his works, that they deserved (as christ adds) to be cast down as low as hell;
p-acp av d np1 av av-j vvn, av av-j vvd npg1 n2 p-acp po31 n2, cst pns32 vvd (c-acp np1 vvz) pc-acp vbi vvn a-acp p-acp j c-acp n1;
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1042
to make them see both whom and what they did neglect, and so despise, Christ raiseth up in the midst of the City this heathen man, to testifie of what regard Christs person was,
to make them see both whom and what they did neglect, and so despise, christ Raiseth up in the midst of the city this heathen man, to testify of what regard Christ person was,
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1043
and what wonderfull power did worke in him; so that their contempt was the lesse excuseable, by how much his faith more admirable:
and what wonderful power did work in him; so that their contempt was the less Excusable, by how much his faith more admirable:
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1044
and this History is more to bee marked then that other of the woman;
and this History is more to be marked then that other of the woman;
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1045
because though the faith of both were great, of that woman and this man, yet the difference of the place maketh this the greater:
Because though the faith of both were great, of that woman and this man, yet the difference of the place makes this the greater:
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1046
for that as the faith of that woman had little helpe to perswade it, so had it nothing to hinder it:
for that as the faith of that woman had little help to persuade it, so had it nothing to hinder it:
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1047
but this man dwelt in the midst of them, that the more helpes they had, they shewed the lesse grace,
but this man dwelled in the midst of them, that the more helps they had, they showed the less grace,
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1048
and were so farre from winning any unto Christ, that they might rather have alienated him from Christ.
and were so Far from winning any unto christ, that they might rather have alienated him from christ.
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1049
But here hence we learne two excellent lessons, the one from Capernaum, that howsoever Paul plant and Apollos water, all outward meanes are nothing without Gods inward grace, except God give encrease:
But Here hence we Learn two excellent Lessons, the one from Capernaum, that howsoever Paul plant and Apollos water, all outward means Are nothing without God's inward grace, except God give increase:
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1050
and from the Centurion, that water will streame them even from a Rocke, and that in the wildernesse,
and from the Centurion, that water will stream them even from a Rock, and that in the Wilderness,
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1051
if so it be commanded by the Word of God.
if so it be commanded by the Word of God.
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1052
They that are most unlikely, oftentimes prove most forward in the feare and service of God.
They that Are most unlikely, oftentimes prove most forward in the Fear and service of God.
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1053
The cause wherof is nothing else but the unresistable operation of the Spirit of God, which of stones can raise children unto Abraham, when Abrahams childrens hearts are growne obdurate as stones.
The cause whereof is nothing Else but the unresistable operation of the Spirit of God, which of stones can raise children unto Abraham, when Abrahams Children's hearts Are grown obdurate as stones.
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1054
But let us come to the confession of the Centurion; wherein you must mark who it is that speakes, and what he speaketh. First who;
But let us come to the Confessi of the Centurion; wherein you must mark who it is that speaks, and what he speaks. First who;
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1055
it is a man of place, and of desart:
it is a man of place, and of desert:
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1056
of place, for he is a Centurion; of desert, the Iewes witnesse it, and prove it.
of place, for he is a Centurion; of desert, the Iewes witness it, and prove it.
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1057
First for his place, he was a Centurion, a Captaine of an hundred Souldiers, had a charge,
First for his place, he was a Centurion, a Captain of an hundred Soldiers, had a charge,
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1058
and a charge in that place: the Towne was held by a guarrison, as most part of the Holy land was;
and a charge in that place: the Town was held by a garrison, as most part of the Holy land was;
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1059
being now in the power of the Romans, though under them it was governed by a petty King.
being now in the power of the Roman, though under them it was governed by a Petty King.
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1060
The note that we must gather is;
The note that we must gather is;
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1061
that being of such a nation, and put in trust with a band of men in that City, his Country and his charge doe much augment the greatnesse of his person, especially in that place.
that being of such a Nation, and put in trust with a band of men in that city, his Country and his charge do much augment the greatness of his person, especially in that place.
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1062
Hee was then a great man and a good man too:
He was then a great man and a good man too:
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1063
the Jewes doe witnesse it, and they doe seldome commend Gentiles; whom as they did usually abhorre,
the Jews do witness it, and they do seldom commend Gentiles; whom as they did usually abhor,
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1064
as figured by uncleane beasts, so did they usually reproach by the name of sinners:
as figured by unclean beasts, so did they usually reproach by the name of Sinners:
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1065
which you may perceive by the distinction of Saint Paul; are by nature Iewes, not sinners of the Gentiles.
which you may perceive by the distinction of Saint Paul; Are by nature Iewes, not Sinners of the Gentiles.
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1066
This commendation then given by the Iewes of a Gentile, maketh it probable that hee was no bad man, though he were a Gentile.
This commendation then given by the Iewes of a Gentile, makes it probable that he was no bad man, though he were a Gentile.
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1067
But the Iewes doe not only witnesse it, but prove it; and prove it first in that he loved their nation:
But the Iewes do not only witness it, but prove it; and prove it First in that he loved their Nation:
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1068
secondly, in that he favoured their Religion.
secondly, in that he favoured their Religion.
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1069
For the first, it is worth the noting, in a Captaine, and that a Roman Captaine, that he was but civilly just, and did not oppresse them;
For the First, it is worth the noting, in a Captain, and that a Roman Captain, that he was but civilly just, and did not oppress them;
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1070
whereas if ye looke but into the Acts of the Apostles, ye shall see what manner of men they were, by Felix and by Festus. To say nothing of the Histories of Iosephus, who notes how usually they did prey upon the people,
whereas if you look but into the Acts of the Apostles, you shall see what manner of men they were, by Felix and by Festus. To say nothing of the Histories of Iosephus, who notes how usually they did prey upon the people,
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1071
so that it was but a flattering speech of Tertullus the Oratour, when hee so highly commended the Roman Deputy.
so that it was but a flattering speech of Tertullus the Orator, when he so highly commended the Roman Deputy.
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1072
This man then is proved by the Iewes to be good, in that he was not like to others in his ranke, in bribery and oppression;
This man then is proved by the Iewes to be good, in that he was not like to Others in his rank, in bribery and oppression;
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1073
but his goodnesse reached further, he favoured their Religion, and had built them a Synagogue.
but his Goodness reached further, he favoured their Religion, and had built them a Synagogue.
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1074
A Synagogue was a place answerable to our Parish Churches, which after the captivity of Babylon (for before there is no mention of them) seemed to have beene built in all Townes and Cities of the holy land,
A Synagogue was a place answerable to our Parish Churches, which After the captivity of Babylon (for before there is no mention of them) seemed to have been built in all Towns and Cities of the holy land,
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1075
and else wheresoever the Jewes had their aboad, as you may perceive in the Acts; whither they repaired both to heare the Law read every Sabbath day,
and Else wheresoever the Jews had their abode, as you may perceive in the Acts; whither they repaired both to hear the Law read every Sabbath day,
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1076
and to powre forth their prayers:
and to pour forth their Prayers:
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1077
so they looked toward the Temple, wherein, and wherein only Sacrifices were daily offered, which were inhibited in any other place, which notwithstanding were allowed for other parts of the worship of God.
so they looked towards the Temple, wherein, and wherein only Sacrifices were daily offered, which were inhibited in any other place, which notwithstanding were allowed for other parts of the worship of God.
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1078
Now that this man should build them a Synagogue, as it argueth that he was a wealthy man,
Now that this man should built them a Synagogue, as it argue that he was a wealthy man,
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1079
so is it strange that he should do it being a Roman:
so is it strange that he should do it being a Roman:
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1080
for although from the time of the Babylonian captivity, the Iewes had beene under forraigne Kings,
for although from the time of the Babylonian captivity, the Iewes had been under foreign Kings,
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1081
yet none of them favoured so little their Religion, as did the Romans.
yet none of them favoured so little their Religion, as did the Roman.
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1082
The Kings of Persia (as you may perceive by the booke of Ezra and Nehemias, and also the prophesie of Daniel ) sent presents unto the Temple of Ierusalem, and made edicts for the honour of the God of the Jewes. But as for the Romans, their Poets scoft at their Religion, their Histories speake reproachfully of it, their Emperours did vilifie it.
The Kings of Persiam (as you may perceive by the book of Ezra and Nehemiah, and also the prophesy of daniel) sent presents unto the Temple of Ierusalem, and made edicts for the honour of the God of the Jews. But as for the Roman, their Poets scoffed At their Religion, their Histories speak reproachfully of it, their emperors did vilify it.
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1083
Insomuch as Augustus Caesar commendeth his nephew Caius, for that passing into Syria, he did not put in by the way,
Insomuch as Augustus Caesar commends his nephew Caius, for that passing into Syria, he did not put in by the Way,
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1084
and sacrifice at Ierusalem. Their Souldiers stucke not to profane the Temple with their presence, and sacrilegiously to rifle those things that were dedicated unto God.
and sacrifice At Ierusalem. Their Soldiers stuck not to profane the Temple with their presence, and sacrilegiously to rifle those things that were dedicated unto God.
cc vvi p-acp np1. po32 n2 vvd xx pc-acp vvi dt n1 p-acp po32 n1, cc av-j pc-acp vvi d n2 cst vbdr vvn p-acp np1.
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1085
Hereby you perceive, that it is a greater praise for this Centurion being a Roman, to favour the Iewish Religion.
Hereby you perceive, that it is a greater praise for this Centurion being a Roman, to favour the Jewish Religion.
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1086
He was then a great man, and he was a good man:
He was then a great man, and he was a good man:
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1087
and what would you now expect, but that hee should stand upon his greatnesse and his goodnesse,
and what would you now expect, but that he should stand upon his greatness and his Goodness,
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1088
and in confidence thereof, rather require then beseech Christ? Naaman the Assyrian, when he came to be cured by Elizeus was highly displeased,
and in confidence thereof, rather require then beseech christ? Naaman the assyrian, when he Come to be cured by Elisha was highly displeased,
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1089
for that the Prophet sent him a message, and came not himselfe:
for that the Prophet sent him a message, and Come not himself:
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1090
I thought (saith he) he would have come downe to me, he would have stood before me, prayed unto his God,
I Thought (Says he) he would have come down to me, he would have stood before me, prayed unto his God,
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1091
and layed his hands upon me: but because he did not, the Captaine was departing in wrath.
and laid his hands upon me: but Because he did not, the Captain was departing in wrath.
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1092
Lo here is the spirit of a Souldier, the spirit of a great man.
Lo Here is the Spirit of a Soldier, the Spirit of a great man.
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1093
Will you heare the spirit of a good man of Ahabs Court? desirous to speed of his request to Elias, he petitioneth him with a repetition of his good deeds.
Will you hear the Spirit of a good man of Ahabs Court? desirous to speed of his request to Elias, he petitioneth him with a repetition of his good Deeds.
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1094
Hath not my Lord heard what thy servant hath done, when Iezabel slew the Prophets? how I hid an hundred of them in one Cave,
Hath not my Lord herd what thy servant hath done, when Jezebel slew the prophets? how I hid an hundred of them in one Cave,
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1095
and fifty in another Cave, and fed them with bread and water: behold the spirit of a good man.
and fifty in Another Cave, and fed them with bred and water: behold the Spirit of a good man.
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1096
But our great man, our good man savoureth of neither of their spirits. You may perceave it by that confession which he maketh of Christ:
But our great man, our good man savoureth of neither of their spirits. You may perceive it by that Confessi which he makes of christ:
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1097
first of the eminency of his person, which he sets forth partly by a comparison of Christ and himselfe,
First of the eminency of his person, which he sets forth partly by a comparison of christ and himself,
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and partly by the Embassadge he sent unto Christ. But before we enter this first branch of his confession;
and partly by the Embassy he sent unto christ. But before we enter this First branch of his Confessi;
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you must marke how he doth correct himselfe, as if he had beene over bold with Christ.
you must mark how he does correct himself, as if he had been over bold with christ.
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The first motion was, that Christ would come and cure his servant:
The First motion was, that christ would come and cure his servant:
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but the second is, that Christ should not trouble himselfe to come, because it was not fit he should take so much paines, for so meane a man.
but the second is, that christ should not trouble himself to come, Because it was not fit he should take so much pains, for so mean a man.
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So that howsoever at the first he had some touch of his owne worth, yet his second thoughts were more sober, which brought forth this confession of Christ;
So that howsoever At the First he had Some touch of his own worth, yet his second thoughts were more Sobrium, which brought forth this Confessi of christ;
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teaching us, that it is no shame to unsay what at any time we say amisse;
teaching us, that it is no shame to unsay what At any time we say amiss;
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and that we must lay aside all conceipt of knowne greatnesse and goodnesse, when wee have a suite unto Christ,
and that we must lay aside all conceit of known greatness and Goodness, when we have a suit unto christ,
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for he resisteth the proud, and will give his grace unto the humble and meeke. And of this Centurion we may learne so to be humbled.
for he Resisteth the proud, and will give his grace unto the humble and meek. And of this Centurion we may Learn so to be humbled.
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But let us heare how hee esteemeth the person of Christ, first comparing him to himselfe,
But let us hear how he esteems the person of christ, First comparing him to himself,
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and comparing him in regard of entertainment into his house, and speech from his mouth.
and comparing him in regard of entertainment into his house, and speech from his Mouth.
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I am not worthy (saith he) thou shouldst come under the roose of my house.
I am not worthy (Says he) thou Shouldst come under the roose of my house.
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And Christ reports of himselfe, that wheras the birds of the aire had nests, and foxes had holes;
And christ reports of himself, that whereas the Birds of the air had nests, and foxes had holes;
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the Sonne of man had not an house to hide his head in:
the Son of man had not an house to hide his head in:
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a meane house then in probability would not be refused by him, how much lesse a Centurions house, the house of a man so wealthy,
a mean house then in probability would not be refused by him, how much less a Centurions house, the house of a man so wealthy,
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and of such authority in that place? But yet whatsoever appearance there were in the outward shape of Christ, he apprehended some greater personage that dwelt in him:
and of such Authority in that place? But yet whatsoever appearance there were in the outward shape of christ, he apprehended Some greater personage that dwelled in him:
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Even as Elizabeth saluted the Virgin Mary, How commeth it about that the Mother of my Lord commeth unto me? Here was the Lord Himselfe;
Even as Elizabeth saluted the Virgae Marry, How comes it about that the Mother of my Lord comes unto me? Here was the Lord Himself;
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and He might have Salomons conceipt, The Heaven of heavens cannot conteine him, and how homely a place then is this Temple,
and He might have Solomon's conceit, The Heaven of heavens cannot contain him, and how homely a place then is this Temple,
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though a stately Temple, to receave him? And if the Temple were so unfit, much more must the Centurions house be, were it the best in all Capernaum. Wee must wonder at Gods goodnesse that will stoope so low,
though a stately Temple, to receive him? And if the Temple were so unfit, much more must the Centurions house be, were it the best in all Capernaum. we must wonder At God's Goodness that will stoop so low,
cs dt j n1, pc-acp vvi pno31? cc cs dt n1 vbdr av j, av-d av-dc vmb dt n2 n1 vbi, vbdr pn31 dt js p-acp d np1. pns12 vmb vvi p-acp ng1 n1 cst vmb vvi av j,
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as to accept of any place for his presence here on earth, whose Majesty is much impaired even in that revelation of himselfe, which is in the most glorious heavens:
as to accept of any place for his presence Here on earth, whose Majesty is much impaired even in that Revelation of himself, which is in the most glorious heavens:
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hee cannot be discerned by the Creature, but in a degree farre inferiour to the infinitenesse of a Creator.
he cannot be discerned by the Creature, but in a degree Far inferior to the infiniteness of a Creator.
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That then which we must marke in this speech of the Centurion, containes two profitable lessons:
That then which we must mark in this speech of the Centurion, contains two profitable Lessons:
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the first is, that in that Christ took upon him the forme of a servant, we must not here hence grow to contempt of his person,
the First is, that in that christ took upon him the Form of a servant, we must not Here hence grow to contempt of his person,
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but rather adore the goodnesse of God;
but rather adore the Goodness of God;
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descending so low that he may doe good unto men, and in the depth of his Humility confesse the height of his glory.
descending so low that he may do good unto men, and in the depth of his Humility confess the height of his glory.
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Secondly, although with Christs presence salvation will come to our house, as he told Zacheus, whereat we may well rejoyce,
Secondly, although with Christ presence salvation will come to our house, as he told Zacchaeus, whereat we may well rejoice,
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and which we ought much to desire;
and which we ought much to desire;
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yet is it meete also, that we have a sense and conscience of our owne unworthinesse,
yet is it meet also, that we have a sense and conscience of our own unworthiness,
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and cry out with Saint Peter, Goe from me Lord, for I am a sinfull man.
and cry out with Saint Peter, Go from me Lord, for I am a sinful man.
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So shall we give Christ his due, and confesse our owne desart, and we shall be nothing farther from Christs mercy,
So shall we give christ his endue, and confess our own desert, and we shall be nothing farther from Christ mercy,
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though we be cast downe before him in such humility.
though we be cast down before him in such humility.
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This is the Centurions humility, who thought himselfe unworthy that Christ should come under the roofe of his house.
This is the Centurions humility, who Thought himself unworthy that christ should come under the roof of his house.
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But he is not content so to vilifie his house, hee doth much more vilifie himselfe;
But he is not content so to vilify his house, he does much more vilify himself;
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for so he goes on, I thought not my selfe worthy to speake unto thee. A strange speech of one of his place, of his worth!
for so he Goes on, I Thought not my self worthy to speak unto thee. A strange speech of one of his place, of his worth!
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whose voyce was a commanding voice in that Towne, and Christ one of the meanest inhabitants of the Towne:
whose voice was a commanding voice in that Town, and christ one of the Meanest inhabitants of the Town:
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a voyce that commanded Souldiers and Senators too, as you perceive by the Embassage:
a voice that commanded Soldiers and Senators too, as you perceive by the Embassy:
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that such a voyce, so commanding a voice should not presume, should not be worthy to speak unto,
that such a voice, so commanding a voice should not presume, should not be worthy to speak unto,
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nay to petition so meane a man, and a man of so meane place within his charge!
nay to petition so mean a man, and a man of so mean place within his charge!
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Ye would thinke these should be the words of Abraham talking with God, and checking himselfe as being but dust and ashes,
You would think these should be the words of Abraham talking with God, and checking himself as being but dust and Ashes,
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when he had a glimpse of Gods presence with him: but the Centurion confesseth him no better before Christ commeth neere him.
when he had a glimpse of God's presence with him: but the Centurion Confesses him no better before christ comes near him.
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Iob layed his hand on his mouth after he had spoken, the Centurion before he spake.Job laid his hand on his Mouth After he had spoken, the Centurion before he spoke.
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There was more appearance of Majestie in Gods presence to Abraham, but specially to Job, then could any way be gathered by the outward state of Christ.
There was more appearance of Majesty in God's presence to Abraham, but specially to Job, then could any Way be gathered by the outward state of christ.
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So that the Humility of the Centurion, in not thinking himselfe worthy to speake unto Christ, doth import an excellent lesson of reverence which is due unto God,
So that the Humility of the Centurion, in not thinking himself worthy to speak unto christ, does import an excellent Lesson of Reverence which is due unto God,
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and how great an impression should Christs Majesty (as hee now sitteth at the right hand of God) worke in us, when we pray unto him;
and how great an impression should Christ Majesty (as he now Sitteth At the right hand of God) work in us, when we pray unto him;
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when his state in Humility was so apprehended by this Centurion, that neither his greatnesse nor his goodnesse could imbolden him to adventure immediately by himselfe to petition him.
when his state in Humility was so apprehended by this Centurion, that neither his greatness nor his Goodness could embolden him to adventure immediately by himself to petition him.
c-crq po31 n1 p-acp n1 vbds av vvn p-acp d n1, cst dx po31 n1 ccx po31 n1 vmd vvi pno31 pc-acp vvi av-j p-acp px31 pc-acp vvi pno31.
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Our best devotion commeth short of this preparation: yet should wee rather exceed it, then any way be inferior to it.
Our best devotion comes short of this preparation: yet should we rather exceed it, then any Way be inferior to it.
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The more we know Christs glory, the more humble we should be in doing our duty.
The more we know Christ glory, the more humble we should be in doing our duty.
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This is the first part of his confession touching the eminency of CHRISTS person, so far as is expressed in the comparison of CHRIST and himselfe.
This is the First part of his Confessi touching the eminency of CHRIST person, so Far as is expressed in the comparison of CHRIST and himself.
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But it must be gathered also by the Embassage he sends to Christ; an Embassage of the greatest in the Towne, and the dearest to himselfe:
But it must be gathered also by the Embassy he sends to christ; an Embassy of the greatest in the Town, and the dearest to himself:
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he sent the Elders of the Iewes at the first, and seconded them with the dearest of his friends:
he sent the Elders of the Iewes At the First, and seconded them with the dearest of his Friends:
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Iewes he sent, and so declined that which the woman incurred, I am not sent, but to the lost sheepe of Israel. Iewes he sent, and so declined that which the woman incurred, I am not sent, but to the lost sheep of Israel.
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1148
He supposed Christ would gratifie the Jewes, though hee had no respect to him being a Gentile.
He supposed christ would gratify the Jews, though he had no respect to him being a Gentile.
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But God had a further reach, to let these Iewes be witnesses to the faith of the Gentile,
But God had a further reach, to let these Iewes be Witnesses to the faith of the Gentile,
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and the relating of his words unto Christ, to give judgment against themselves for their contempt of Christ;
and the relating of his words unto christ, to give judgement against themselves for their contempt of christ;
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for seeing they were means (in the judgment of a heathen) meetest to prevaile with Christ, it was a shame for them not to acknowledge how much they were bound to Christ, that was not only good unto them,
for seeing they were means (in the judgement of a heathen) meetest to prevail with christ, it was a shame for them not to acknowledge how much they were bound to christ, that was not only good unto them,
c-acp vvg pns32 vbdr n2 (p-acp dt n1 pp-f dt j-jn) js pc-acp vvi p-acp np1, pn31 vbds dt n1 p-acp pno32 xx pc-acp vvi c-crq av-d pns32 vbdr vvn p-acp np1, cst vbds xx av-j j p-acp pno32,
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1152
but also would be good unto the very heathen, to pleasure them.
but also would be good unto the very heathen, to pleasure them.
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Abraham and Iob have it attributed as an honour done by God unto them, for that God would heare Abraham for Abimelech, and cure his family;Abraham and Job have it attributed as an honour done by God unto them, for that God would hear Abraham for Abimelech, and cure his family;
np1 cc np1 vhb pn31 vvn p-acp dt n1 vdn p-acp np1 p-acp pno32, c-acp cst np1 vmd vvi np1 p-acp np1, cc vvi po31 n1;
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and Iob for his friends, and forgive their sinne.
and Job for his Friends, and forgive their sin.
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But these gracelesse Iewes doe not esteeme the favours of Christ, but rather seale their owne condemnation by the manifold proofe of his goodnesse towards them.
But these graceless Iewes do not esteem the favours of christ, but rather seal their own condemnation by the manifold proof of his Goodness towards them.
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God doth this honour to all Christians, to be their God, and the God of their seed, to blesse the children for the Parents.
God does this honour to all Christians, to be their God, and the God of their seed, to bless the children for the Parents.
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The more GODS mercy, the more our debt; and our judgment the greater, if our neglect do rise with Gods mercy.
The more GOD'S mercy, the more our debt; and our judgement the greater, if our neglect do rise with God's mercy.
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But the Embassage as it was of the Iewes, so it was of the Elders of the Iewes: had there beene any greater, he would have made them his meanes:
But the Embassy as it was of the Iewes, so it was of the Elders of the Iewes: had there been any greater, he would have made them his means:
p-acp dt n1 c-acp pn31 vbds pp-f dt np2, av pn31 vbds pp-f dt n2-jn pp-f dt np2: vhd a-acp vbn d jc, pns31 vmd vhi vvn pno32 po31 n2:
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1159
being for to send, he would send the best, because he conceaved that the best were but too meane to be sent unto Christ.
being for to send, he would send the best, Because he conceived that the best were but too mean to be sent unto christ.
vbg p-acp p-acp vvi, pns31 vmd vvi dt js, c-acp pns31 vvd cst dt js vbdr cc-acp av j pc-acp vbi vvn p-acp np1.
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1160
It is the curse that GOD pronounceth in Malachy against them that vowed unto God, and having a Male in the flock would offer a Female, or some contemptible thing;
It is the curse that GOD pronounceth in Malachy against them that vowed unto God, and having a Male in the flock would offer a Female, or Some contemptible thing;
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87
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1161
he gives the reason, because I am a great God:
he gives the reason, Because I am a great God:
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1162
and hath God a care of Sheep? or rather speaketh be it not for men, that we must use the best of all sorts,
and hath God a care of Sheep? or rather speaks be it not for men, that we must use the best of all sorts,
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1163
when we have to doe with God? And what wonder, when God sent his owne Sonne unto man? Is there any person so great, that man should think too great to send to God? there is none too great, none too deare.
when we have to do with God? And what wonder, when God sent his own Son unto man? Is there any person so great, that man should think too great to send to God? there is none too great, none too deer.
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87
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1164
Christ as hee is the onely begotten Sonne of God, so is he the deerely beloved Son of his Father;
christ as he is the only begotten Son of God, so is he the dearly Beloved Son of his Father;
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1165
and this Christ was sent unto men. Answerably hereunto, doth this Centurion frame his Embassage unto CHRIST:
and this christ was sent unto men. Answerably hereunto, does this Centurion frame his Embassy unto CHRIST:
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1166
hee sendeth the greatest and the dearest he hath, he sends the Elders of the Iewes, and he sends also his friends, that he might seeme not only to honour Christ in them that are great,
he sends the greatest and the dearest he hath, he sends the Elders of the Iewes, and he sends also his Friends, that he might seem not only to honour christ in them that Are great,
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1167
but also to affect CHRIST in them that are deare:
but also to affect CHRIST in them that Are deer:
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1168
and indeed it is a compleat present for Christ, when we serve him with the best, and our best affection too;
and indeed it is a complete present for christ, when we serve him with the best, and our best affection too;
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1169
and our devotion both mature and also hearty, when both outward and inward man are devoted unto him.
and our devotion both mature and also hearty, when both outward and inward man Are devoted unto him.
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1170
And thus much of the Centurions confession of the eminency of CHRISTS person.
And thus much of the Centurions Confessi of the eminency of CHRIST person.
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1171
I come now to the second part of the confession, which expresseth the efficacy of Christs power, wherein there are three things to be noted.
I come now to the second part of the Confessi, which Expresses the efficacy of Christ power, wherein there Are three things to be noted.
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1172
First, that he will not have Christ to trouble himselfe, he meaneth unnecessarily, as if his corporeall presence were superfluous;
First, that he will not have christ to trouble himself, he means unnecessarily, as if his corporeal presence were superfluous;
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1173
and in desiring that, he should wrong Christ, and not to the full expresse the strength of his owne faith.
and in desiring that, he should wrong christ, and not to the full express the strength of his own faith.
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1174
So that this word is a retractation of his first desire, which was, come and cure: but now he confesseth that the first is too much.
So that this word is a retractation of his First desire, which was, come and cure: but now he Confesses that the First is too much.
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1175
Come is not requisite to the cure.Come is not requisite to the cure.
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1176
Behold the modesty of the man that was little ambitious to have his house made a theatre of a miracle wrought with pompe and state, which Christ presents, and in a great assembly.
Behold the modesty of the man that was little ambitious to have his house made a theatre of a miracle wrought with pomp and state, which christ presents, and in a great assembly.
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1177
Such thoughts were fit for Herod, who when Christ was sent by Pilate to him, was glad,
Such thoughts were fit for Herod, who when christ was sent by Pilate to him, was glad,
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1178
because of long time he had desired to see him;
Because of long time he had desired to see him;
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89
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1179
because he hoped to satisfie his curious desire, by seeing some strange worke done by him.
Because he hoped to satisfy his curious desire, by seeing Some strange work done by him.
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1180
This Centurion apprehends better, that Christ is farre from yeelding unto such vanity:
This Centurion apprehends better, that christ is Far from yielding unto such vanity:
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1181
therfore that he may not seeme to affect it, he begins with, Lord trouble not thy self,
Therefore that he may not seem to affect it, he begins with, Lord trouble not thy self,
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1182
and give us this good Item, that we must not intermingle the idle desires of flesh and blood, by desiring any thing that is unnecessary at the hands of God.
and give us this good Item, that we must not intermingle the idle Desires of Flesh and blood, by desiring any thing that is unnecessary At the hands of God.
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89
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1183
Come is unnecessary, we must be contented with the Cure, and the Cure may be wrought with only, Speake the word.Come is unnecessary, we must be contented with the Cure, and the Cure may be wrought with only, Speak the word.
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1184
Here is the very object of his faith, even this word of Christ: or if you will, Christ the word:
Here is the very Object of his faith, even this word of christ: or if you will, christ the word:
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1185
for the curing word is the word of the word, even the Word of God, which word is God, the word that in the beginning made all,
for the curing word is the word of the word, even the Word of God, which word is God, the word that in the beginning made all,
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1186
and when it was lost restored all.
and when it was lost restored all.
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1187
This word is that of which David speaketh in the 107 Psalme, Misit Ʋerbum, et sanavit eos:
This word is that of which David speaks in the 107 Psalm, Misit Ʋerbum, et sanavit eos:
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1188
and the booke of wisedome in the 16 Chapter, It was neither her be nor pasture that healed them, speaking of those that were stung of the fiery Serpent, but only the word that healeth all things:
and the book of Wisdom in the 16 Chapter, It was neither her be nor pasture that healed them, speaking of those that were stung of the fiery Serpent, but only the word that heals all things:
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1189
in respect of which vertue in Christ, Saint Matthew observes out of the Prophet, that Christ tooke upon him all our infirmities, which by Saint Matthew appeareth,
in respect of which virtue in christ, Saint Matthew observes out of the Prophet, that christ took upon him all our infirmities, which by Saint Matthew appears,
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1190
when hee cured all kind of diseases;
when he cured all kind of diseases;
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1191
This word the Centurion would shape Christ to speak, which S. Paul to the Hebrews calleth the word of Gods power, a word mighty in operation:
This word the Centurion would shape christ to speak, which S. Paul to the Hebrews calls the word of God's power, a word mighty in operation:
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1192
and as it beareth up all things, so can it worke his pleasure upon all things:
and as it bears up all things, so can it work his pleasure upon all things:
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1193
it is a commanding word, and it commands effectually, dixit & factum est, hath an eternall truth.
it is a commanding word, and it commands effectually, dixit & factum est, hath an Eternal truth.
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1194
It is observed of Caesar, that when he had driven Pompey out of Italy, and seized upon the City of Rome,
It is observed of Caesar, that when he had driven Pompey out of Italy, and seized upon the city of Room,
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1195
when hee would have entred into the Treasury, a favourite of Pompey would have hindred him:
when he would have entered into the Treasury, a favourite of Pompey would have hindered him:
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1196
at whom Caes•r shooke his sword, speaking these words, It is an easier matter for me to doe it,
At whom Caes•r shook his sword, speaking these words, It is an Easier matter for me to do it,
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1197
then to speake it, he meant to kill him:
then to speak it, he meant to kill him:
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1198
he spake in the boldnesse of a Souldier, forgetting the Proverb, Multa cadunt inter calicem supremaque la••a.
he spoke in the boldness of a Soldier, forgetting the Proverb, Multa cadunt inter calicem supremaque la••a.
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1199
Which holds in these that are but meere men, whose attempts may be frustrated, when they seeme to bee consummated.
Which holds in these that Are but mere men, whose attempts may be frustrated, when they seem to be consummated.
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1200
But it is not so with God, for nothing can resist his will, nor interrupt his worke:
But it is not so with God, for nothing can resist his will, nor interrupt his work:
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1201
his word and his work, they are concurrent the one with the other, not consequent the one upon the other, when we speake of Christ;
his word and his work, they Are concurrent the one with the other, not consequent the one upon the other, when we speak of christ;
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1202
if onely of God, they differ not one from the other, Dei dicere est facere: and Christs word is never an emptie word, which is the ground of our faith both in heating the Scripture and receaving the Sacraments.
if only of God, they differ not one from the other, Dei dicere est facere: and Christ word is never an empty word, which is the ground of our faith both in heating the Scripture and receiving the Sacraments.
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1203
That di•ere est facere, in hearing the Scriptures, Saint Paul maketh it plaine, when he teacheth, that in the Gospell beholding the glory of God, wee are changed into the same Image;
That di•ere est facere, in hearing the Scriptures, Saint Paul makes it plain, when he Teaches, that in the Gospel beholding the glory of God, we Are changed into the same Image;
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1204
and of the Sacraments Saint Augustines rule is true; quî fit ut aqua corpus tangat & animam abluat? quia accedi• verbum ad elementum.
and of the Sacraments Saint Augustine's Rule is true; quî fit ut aqua corpus tangat & animam abluat? quia accedi• verbum ad Elementum.
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1205
Therefore is Baptisme called the fountaine of Regeneration, and the Eucharist doth •ourish us unto eternall life.
Therefore is Baptism called the fountain of Regeneration, and the Eucharist does •ourish us unto Eternal life.
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No marvaile then if the C••turion desire CHRIST only to speake the word, and doubteth not but the third point will follow, my servant shall be whole.
No marvel then if the C••turion desire CHRIST only to speak the word, and doubteth not but the third point will follow, my servant shall be Whole.
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1207
His servant (as it was said before) was at the point of death: his case was desperate in the judgment of man:
His servant (as it was said before) was At the point of death: his case was desperate in the judgement of man:
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1208
Sed non est impossible apud Deum omne verbum, he did not doubt, but believing he should see the glory of God:said non est impossible apud God omne verbum, he did not doubt, but believing he should see the glory of God:
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1209
he doubted not, but that Christ could both raise from the dead, and preserve also from death:
he doubted not, but that christ could both raise from the dead, and preserve also from death:
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1210
and indeed had hee not so thought, that he could helpe where Physicke did faile, he would never have sent unto him;
and indeed had he not so Thought, that he could help where Physic did fail, he would never have sent unto him;
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1211
he might otherwise have beene of Naamans minde, who thought the waters of Damascus better than the water of Iordan, till he found that the vertue was in Gods word, and not in the water.
he might otherwise have been of Naamans mind, who Thought the waters of Damascus better than the water of Iordan, till he found that the virtue was in God's word, and not in the water.
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1212
But was all this for a servant? the meaner the person, the greater his humility.
But was all this for a servant? the meaner the person, the greater his humility.
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1213
You wondred at that woman, but you have much more reason to wonder at this man:
You wondered At that woman, but you have much more reason to wonder At this man:
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1214
you have heard two speciall reasons.
you have herd two special Reasons.
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1215
There is nothing reported of the womans either greatnesse or goodnesse, of this mans there is:
There is nothing reported of the woman's either greatness or Goodness, of this men there is:
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1216
she confessed Christ, but it was in the out parts of Sidon; this man in the midst of Capernaum: and whereas this woman did it, presuming to come immediately to Christ her selfe;
she confessed christ, but it was in the out parts of Sidon; this man in the midst of Capernaum: and whereas this woman did it, presuming to come immediately to christ her self;
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1217
this man adventureth not so farre, but hee both useth the greatest and the dearest meanes hee hath.
this man adventureth not so Far, but he both uses the greatest and the dearest means he hath.
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1218
But now behold, whereas she did both for her daughter, and her possessed with a Devill, a party so neere her, in a case so pittifull:
But now behold, whereas she did both for her daughter, and her possessed with a devil, a party so near her, in a case so pitiful:
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1219
this man humbleth himselfe, and humbleth himselfe so low, having no other sute then for his servant,
this man Humbleth himself, and Humbleth himself so low, having no other suit then for his servant,
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1220
though a deare servant, yet but a servant, whom the Scripture calleth in Greeke, as if he observed the Sonne of Syrachs rule:
though a deer servant, yet but a servant, whom the Scripture calls in Greek, as if he observed the Son of Syrachs Rule:
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and a good servant was as deare unto him as his child: this somewhat amplifieth his vertue;
and a good servant was as deer unto him as his child: this somewhat amplifieth his virtue;
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and it amplifieth it the more, because his servant was not possessed with a Devill, but almost exanimated with the Palsey, a dangerous, but yet an ordinary disease;
and it amplifieth it the more, Because his servant was not possessed with a devil, but almost exanimated with the Palsy, a dangerous, but yet an ordinary disease;
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that could not in probability move a double, but a single compassion, the Devill possesseth not but with a double mischiefe;
that could not in probability move a double, but a single compassion, the devil Possesses not but with a double mischief;
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the lesse cause then there was why he should be so humble, the greater is his vertue that he is so humble:
the less cause then there was why he should be so humble, the greater is his virtue that he is so humble:
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but he teacheth us to measure our humility not by the greatnesse of our sute, but by his greatnesse to whom we make our sute, who is alwaies the same,
but he Teaches us to measure our humility not by the greatness of our suit, but by his greatness to whom we make our suit, who is always the same,
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though our wants may be of diverse degrees. You have the Centurions confession: heare now Christs testimony.
though our Wants may be of diverse Degrees. You have the Centurions Confessi: hear now Christ testimony.
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Christ confesseth it strange, if you looke to the man, therefore Christ Himselfe doth wonder at it.
christ Confesses it strange, if you look to the man, Therefore christ Himself does wonder At it.
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Christs wondring doth not suppose that beforehand he was ignorant of it; but implies, that of this effect there appeared small outward cause.
Christ wondering does not suppose that beforehand he was ignorant of it; but Implies, that of this Effect there appeared small outward cause.
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In which sense he wondreth at the infidelity of the Iewes unbeliefe, on whom so many outward meanes wrought so little inward effect;
In which sense he wondereth At the infidelity of the Iewes unbelief, on whom so many outward means wrought so little inward Effect;
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for he could not match this faith, no not in all Israel, yet were there many worthy believers. But Chrysostome observeth well;
for he could not match this faith, no not in all Israel, yet were there many worthy believers. But Chrysostom observeth well;
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it is lesser wonder to heare a wise man speak wisely, then to heare a plow man speake but probably;
it is lesser wonder to hear a wise man speak wisely, then to hear a blow man speak but probably;
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for the lesse is expected, the more is admired, if there come that from any man, which his meanes seeme not to promise,
for the less is expected, the more is admired, if there come that from any man, which his means seem not to promise,
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nor can inable him to performe. Howsoever therfore there might be found a match in regard of the effect;
nor can inable him to perform. Howsoever Therefore there might be found a match in regard of the Effect;
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yet if you looke to the cause, there was none such to bee found, no not in Israel. Yea and the effect too went beyond the worthies that are recorded to have beleeved in Israel. Martha's faith was but this, Lord, if thou hadst beene here, my brother had not dyed.
yet if you look to the cause, there was none such to be found, no not in Israel. Yea and the Effect too went beyond the worthies that Are recorded to have believed in Israel. Martha's faith was but this, Lord, if thou Hadst been Here, my brother had not died.
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She tyed Christs power to his corporall presence.
She tied Christ power to his corporal presence.
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Saint Peter, at Christs word ventured to walk upon the waters, but he thought he should sinke,
Saint Peter, At Christ word ventured to walk upon the waters, but he Thought he should sink,
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if he had not Christ by the hand.
if he had not christ by the hand.
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Yea, the Virgin Mary had her, Quomodo hoc fiet? and untill the Angell told her, Non est impossible apud Deum omne verbum, she made not that blessed Confession,
Yea, the Virgae Marry had her, Quomodo hoc fiet? and until the Angel told her, Non est impossible apud God omne verbum, she made not that blessed Confessi,
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Behold the servant of the Lord, be it unto me according to thy word.
Behold the servant of the Lord, be it unto me according to thy word.
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This man prevents all, he expects no promise, he doubts no distance of place, hee desireth no touch of Christs hand, Trouble not thy selfe, Lord, saith hee, with any of these things, only speake the word,
This man prevents all, he expects no promise, he doubts no distance of place, he Desires no touch of Christ hand, Trouble not thy self, Lord, Says he, with any of these things, only speak the word,
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and my servant shall be whole.
and my servant shall be Whole.
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Doth not Christ justly wonder at it in an heathen, when he could find no example for to match it in those that were his chosen? A plaine prognostication, that the Church of the Gentiles should bee more renowned for faith than ever was the Church of the Iewes; and that the seed of Abraham according to the faith, should far excell his seed according to the flesh, his faith was strange,
Does not christ justly wonder At it in an heathen, when he could find no Exampl for to match it in those that were his chosen? A plain prognostication, that the Church of the Gentiles should be more renowned for faith than ever was the Church of the Iewes; and that the seed of Abraham according to the faith, should Far excel his seed according to the Flesh, his faith was strange,
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if you look to the man, but if you look to the matter, it was very true: the event did prove it;
if you look to the man, but if you look to the matter, it was very true: the event did prove it;
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Christ spake the word, and his servant was made whole. Saint Ambrose. Christ takes no time, neither desires opportunity of place;
christ spoke the word, and his servant was made Whole. Saint Ambrose. christ Takes no time, neither Desires opportunity of place;
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vertue goes from him more than can be discerned in him.
virtue Goes from him more than can be discerned in him.
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Even when a cloud doth intercept the brightnesse of the Sunne, a quickning influence insensibly proceeds from him, which vegetateth the earth.
Even when a cloud does intercept the brightness of the Sun, a quickening influence insensibly proceeds from him, which vegetateth the earth.
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Even a beame passed from Christ which cured that servant. Even Christ was not seene, and might seeme not to worke.
Even a beam passed from christ which cured that servant. Even christ was not seen, and might seem not to work.
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Christ now sitteth at the right hand of God, and yet wee must not doubt but hee is effectuall in his Church,
christ now Sitteth At the right hand of God, and yet we must not doubt but he is effectual in his Church,
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as much to cure our soules, yea more than he was in curing that servants body;
as much to cure our Souls, yea more than he was in curing that Servants body;
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and this he doth only by his word;
and this he does only by his word;
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of which Saint Paul saith well out of Moses, Say not in thine heart, who shall ascend into Heaven, that is, to bring Christ from above? or who shall descend into the dust, that is, to bring Christ again from the dead? But what saith it? the word is nigh thee,
of which Saint Paul Says well out of Moses, Say not in thine heart, who shall ascend into Heaven, that is, to bring christ from above? or who shall descend into the dust, that is, to bring christ again from the dead? But what Says it? the word is High thee,
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even in thy mouth, and in thine heart. This is the word of faith which we preach, whose effectuall power we shall feele, as many as doe believe. The upshot of all is:
even in thy Mouth, and in thine heart. This is the word of faith which we preach, whose effectual power we shall feel, as many as do believe. The upshot of all is:
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Christ in this History taxeth the Iewes for being so backeward in comparison of the Gentiles; in both esteeming the person of Christ,
christ in this History Taxes the Iewes for being so backward in comparison of the Gentiles; in both esteeming the person of christ,
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and depending upon the power of Christ. Their defect must be our admonition.
and depending upon the power of christ. Their defect must be our admonition.
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King David, when Absolon was overthrowne, and Israel offered their service, to bring their King home to Ierusalem, striving who should bee forwardest,
King David, when Absalom was overthrown, and Israel offered their service, to bring their King home to Ierusalem, striving who should be forwardest,
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and condemning them that were slow, sent this message to Zadoc and Abiathar the Priests, saying;
and condemning them that were slow, sent this message to Zadoc and Abiathar the Priests, saying;
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speake unto the Elders of Iudah, and say, why are ye behind to bring the King again to his house? for the saying of Israel is come unto the King, even to his house.
speak unto the Elders of Iudah, and say, why Are you behind to bring the King again to his house? for the saying of Israel is come unto the King, even to his house.
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Ye are my brethren, my bones and my flesh:
You Are my brothers, my bones and my Flesh:
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Wherefore are yee then the last that bring the King againe? We are the peoples Abiathar and Zadoc: we in Gods name must blame the peoples coldnesse, by the forwardnesse of the Gentiles. And I pray God wee may have as good successe with you as these Priests had with Iudah; for they bowed the hearts of all the men of Judah, as of one man,
Wherefore Are ye then the last that bring the King again? We Are the peoples Abiathar and Zadoc: we in God's name must blame the peoples coldness, by the forwardness of the Gentiles. And I pray God we may have as good success with you as these Priests had with Iudah; for they bowed the hearts of all the men of Judah, as of one man,
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even with emulation against Israel, for to shew their forwardnesse to returne their King. I pray God we may so surpasse these Gentiles in honouring Christ:
even with emulation against Israel, for to show their forwardness to return their King. I pray God we may so surpass these Gentiles in honouring christ:
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so may we speed in all our petitions, that in imitation of them, we shall so humbly,
so may we speed in all our petitions, that in imitation of them, we shall so humbly,
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so faithfully present our selves unto CH•IST, &c.
so faithfully present our selves unto CH•IST, etc.
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A SERMON PREACHED INTRINITIE CHVRCHIN WINCHESTER. IEREM. 14.7. O Lord although our sins witnesse against us, yet deale with us according to thy Name.
A SERMON PREACHED INTRINITIE CHVRCHIN WINCHESTER. JEREMIAH. 14.7. O Lord although our Sins witness against us, yet deal with us according to thy Name.
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THe Prophets and Apostles so served God, that they ceased not to be men;
THe prophets and Apostles so served God, that they ceased not to be men;
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they could not put off their natural affection, though they were most carefull to discharge their supernaturall Vocation:
they could not put off their natural affection, though they were most careful to discharge their supernatural Vocation:
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they were not without sense, when they were messengers of Gods vengeance. Therefore bringing fire from heaven, they would quench it with their owne teares;
they were not without sense, when they were messengers of God's vengeance. Therefore bringing fire from heaven, they would quench it with their own tears;
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denouncing wrath from God, they would appease it with their owne prayers: they will put their owne shoulders under the burden of the people:
denouncing wrath from God, they would appease it with their own Prayers: they will put their own shoulders under the burden of the people:
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they were contented themselves to be a curse, for to discharge the people:
they were contented themselves to be a curse, for to discharge the people:
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in a word, they would then sacrifice a contrite spirit of a repenting soule unto a mercifull God,
in a word, they would then sacrifice a contrite Spirit of a repenting soul unto a merciful God,
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when they were sent with woes and lamentations unto gracelesse sinners from an irefull Iudge. Thus Moses, Samuel, David, Esay, Paul and others prophesied and prayed: and no marvell;
when they were sent with woes and lamentations unto graceless Sinners from an ireful Judge. Thus Moses, Samuel, David, Isaiah, Paul and Others prophesied and prayed: and no marvel;
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for Christ wept over Ierusalem, when he foreshewed her imminent misery.
for christ wept over Ierusalem, when he foreshowed her imminent misery.
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God himselfe seemes to be tormented in himselfe, when for sin he must correct his people with the Babylonian Captivity.
God himself seems to be tormented in himself, when for since he must correct his people with the Babylonian Captivity.
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So that men doe but imitate that gracious conflict of mercy and justice observed in Christ and God,
So that men do but imitate that gracious conflict of mercy and Justice observed in christ and God,
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when they intermingle their humble prayers with these heavie doomes which they pronounce against the world in the name of God:
when they intermingle their humble Prayers with these heavy dooms which they pronounce against the world in the name of God:
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this fellow-feeling, these bowels of compassion, the sweet composition of prophesies and prayers was in Jeremy, so much the more frequent, by how much that anciently threatned Iudgement in his dayes more neerely approached,
this fellow-feeling, these bowels of compassion, the sweet composition of prophecies and Prayers was in Jeremiah, so much the more frequent, by how much that anciently threatened Judgement in his days more nearly approached,
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and the evils thereof were more clearely revealed;
and the evils thereof were more clearly revealed;
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a tast whereof we have in the first part of this Chapter, wherein he foretels and describes such a famine as should afflict beasts and men; poore and rich; not some, but all;
a taste whereof we have in the First part of this Chapter, wherein he foretells and describes such a famine as should afflict beasts and men; poor and rich; not Some, but all;
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as well in Country as in Towne:
as well in Country as in Town:
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insomuch that generall and lowd complaints and groanes should be doubled from the dejected soules of that distressed people.
insomuch that general and loud complaints and groans should be doubled from the dejected Souls of that distressed people.
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This judgement as his tongue denounced it dreadfully, so his owne soule apprehended it feelingly,
This judgement as his tongue denounced it dreadfully, so his own soul apprehended it feelingly,
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and therefore without delay he stood up in the gap betweene God and his people, hee layed hold upon that hand wherewith God was striking his people,
and Therefore without Delay he stood up in the gap between God and his people, he laid hold upon that hand wherewith God was striking his people,
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and with spirituall incense laboured an attonement betweene God and his people, as appeares in these words that now I have read unto you.
and with spiritual incense laboured an atonement between God and his people, as appears in these words that now I have read unto you.
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Wherein we may observe these two points: first Ieremy his confession, secondly Ieremies supplication:
Wherein we may observe these two points: First Ieremy his Confessi, secondly Jeremiahs supplication:
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the confession, O Lord, our sinnes testifie against us, the supplication, yet deale thou with us according to thy Name. First, of the Confession.
the Confessi, Oh Lord, our Sins testify against us, the supplication, yet deal thou with us according to thy Name. First, of the Confessi.
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Our sinnes. The word used by the Prophet doth signifie not barely sin, but perversenesse coupled with sinne, which much encreaseth the heynousnesse of sinne.Our Sins. The word used by the Prophet does signify not barely since, but perverseness coupled with sin, which much increases the heinousness of sin.
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There are many sorts of sinne. Sinne of ignorance, and that is zeale without knowledge; when we intend good, but erre in our choise of that which is good.
There Are many sorts of sin. Sin of ignorance, and that is zeal without knowledge; when we intend good, but err in our choice of that which is good.
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In the heart of every man there are naturally principles of Religion and honest conversation:
In the heart of every man there Are naturally principles of Religion and honest Conversation:
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but the conclusions which we frame of those principles doe make us many times to erre in Religion and swerve in conversation.
but the conclusions which we frame of those principles do make us many times to err in Religion and swerve in Conversation.
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The reason is, the blindnesse of our understanding, whereby (as Saint Paul teacheth Rom. 1.) when wee labour to be most wise, we become the greater fooles:
The reason is, the blindness of our understanding, whereby (as Saint Paul Teaches Rom. 1.) when we labour to be most wise, we become the greater Fools:
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fooles in making of false rules, and fooles in being misguided by them.
Fools in making of false rules, and Fools in being misguided by them.
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The Iewes zealous for Moses persecuted Christ: but they neither drew true rules out of the Law of Moses, as Christ teacheth Matt. 5. neither did they discerne the Person of Christ, they were fooles in both.
The Iewes zealous for Moses persecuted christ: but they neither drew true rules out of the Law of Moses, as christ Teaches Matt. 5. neither did they discern the Person of christ, they were Fools in both.
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The same may be observed in Saint Paul before his conversion. 1 Tim. 1. there are two sorts of sinne, which is, sinne of infirmity,
The same may be observed in Saint Paul before his conversion. 1 Tim. 1. there Are two sorts of sin, which is, sin of infirmity,
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when a man delighteth in the Law of God in the inner man, but he seeth a Law in his members rebelling against the law of his mind & carrying him captive unto sinne;
when a man delights in the Law of God in the inner man, but he sees a Law in his members rebelling against the law of his mind & carrying him captive unto sin;
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so that the good which he would he cannot doe, but the evill that he would not, that he doth, Rom. 7. thus no man sinneth but he sorroweth, he laboureth under the burden of sinne,
so that the good which he would he cannot do, but the evil that he would not, that he does, Rom. 7. thus no man Sinneth but he sorroweth, he Laboureth under the burden of sin,
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and receaveth no comfort untill he be released of the guilt of sinne. So Peter denyed Christ, but he wept bitterly.
and receiveth no Comfort until he be released of the guilt of sin. So Peter denied christ, but he wept bitterly.
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David committed murder and adultery, but he repented heartily. Solomon fell into manifold vanities, but he confessed it all humbly.David committed murder and adultery, but he repented heartily. Solomon fell into manifold vanities, but he confessed it all humbly.
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Besides these two sorts of sinne there is a third, called sinne of perversnes, when men not of ignorance or infirmity,
Beside these two sorts of sin there is a third, called sin of perverseness, when men not of ignorance or infirmity,
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but wittingly and willingly desplease and despise God.
but wittingly and willingly desplease and despise God.
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The branches whereof are three, all by Ieremy noted in the Iewes: by consideration whereof we must understand the sin which was committed by the Iewes. The first branch is a rejection of Gods word;
The branches whereof Are three, all by Ieremy noted in the Iewes: by consideration whereof we must understand the since which was committed by the Iewes. The First branch is a rejection of God's word;
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the second, an abusing of Gods gifts; the third, a senselesnes under Gods plagues. They rejected Gods word, for when God cōmanded one thing, they would doe another:
the second, an abusing of God's Gifts; the third, a senselessness under God's plagues. They rejected God's word, for when God commanded one thing, they would do Another:
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thus said the Lord, stand in the way, behold and aske for the old way, which is the good way,
thus said the Lord, stand in the Way, behold and ask for the old Way, which is the good Way,
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and walke therein, and so shall ye find rest unto your soules: but they answered, we will not walke therein. and walk therein, and so shall you find rest unto your Souls: but they answered, we will not walk therein.
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Also God set over them watchmen which said, take heede to the sound of the Trumpet; Jer. 6.17. but they answered, wee will not take heed.
Also God Set over them watchmen which said, take heed to the found of the Trumpet; Jer. 6.17. but they answered, we will not take heed.
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Ier. 6. Nay they said desperately, Surely wee will walke after our imaginations, and doe every man after the stubbornnesse of our owne wicked heart. Jer. 18.12. Ier. 18. The Prophet sheweth three notable experiences of this branch of stubbornnesse.Jeremiah 6. Nay they said desperately, Surely we will walk After our Imaginations, and do every man After the stubbornness of our own wicked heart. Jer. 18.12. Jeremiah 18. The Prophet shows three notable experiences of this branch of stubbornness.
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First God said, the Chaldeans should come against them, they said, they would not come. Secondly, when they were come, GOD sayd, they must yeeld;
First God said, the Chaldeans should come against them, they said, they would not come. Secondly, when they were come, GOD said, they must yield;
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they said, they would not yeeld.
they said, they would not yield.
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Thirdly, when they were conquered, God commanded the remnant not to goe downe into Egypt; but in contempt of God they would,
Thirdly, when they were conquered, God commanded the remnant not to go down into Egypt; but in contempt of God they would,
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and did goe downe to Egypt. Thus they tooke occasion from the messages of God, to shew their overthwart dealing with God.
and did go down to Egypt. Thus they took occasion from the messages of God, to show their overthwart dealing with God.
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A second breach of their perversnesse was the abusing of Gods gifts;
A second breach of their perverseness was the abusing of God's Gifts;
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which being bestowed to worke and encrease a knowledge of God, to manifest and confirme the love of God, were used by them to obscure his glory and impaire his feare;
which being bestowed to work and increase a knowledge of God, to manifest and confirm the love of God, were used by them to Obscure his glory and impair his Fear;
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for they turned the truth of God into a lye, and served the creature, sorsaking the Creator.
for they turned the truth of God into a lie, and served the creature, sorsaking the Creator.
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Have I beene as a wildernesse unto Jsrael, or a land of darknesse, saith God? wherefore saith my people, wee now are Lords, wee have enough, we will come no more at God. Have I been as a Wilderness unto Israel, or a land of darkness, Says God? Wherefore Says my people, we now Are lords, we have enough, we will come no more At God.
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Can a maid forget her ornament, or a Bride her attire? yet my people have forgotten me, which am their ornament and attire.
Can a maid forget her ornament, or a Bride her attire? yet my people have forgotten me, which am their ornament and attire.
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O ye heavens, be astonied at this, be afraid and utterly confounded: for my people have committed two evills;
O you heavens, be astonished At this, be afraid and utterly confounded: for my people have committed two evils;
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they have forsaken me the fountaine of living waters, to dig them pits, even broken pits, which can hold no water.
they have forsaken me the fountain of living waters, to dig them pits, even broken pits, which can hold no water.
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Ier. 2. Ezechiel Chap. 16. Shewed how they wasted Gods gifts, in service of their Idoles: and Osee Chap. 2. Teacheth that they acknowledged for author of their prosperity, O•ce 2.5. Deut. 32.15 not God, but their Idols. Jeremiah 2. Ezechiel Chap. 16. Showed how they wasted God's Gifts, in service of their Idols: and Hosea Chap. 2. Teaches that they acknowledged for author of their Prosperity, O•ce 2.5. Deuteronomy 32.15 not God, but their Idols.
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But Moses long before foretold it, Deut. 32. Iesurun when he waxed fat, spurned with his heele;
But Moses long before foretold it, Deuteronomy 32. Jeshurun when he waxed fat, spurned with his heel;
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being loaden with fatnesse, hee forsooke God that made him, and regarded not the mighty God of his salvation.
being loaded with fatness, he forsook God that made him, and regarded not the mighty God of his salvation.
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The third branch of their perversenesse, is an unrepentant sencelesnesse under Gods plague: they were stricken, but they sorrowed not;
The third branch of their perverseness, is an unrepentant Senselessness under God's plague: they were stricken, but they sorrowed not;
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they were nigh consumed, but they refused to receave correction:
they were High consumed, but they refused to receive correction:
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they made their faces harder then a stone, and refused to returne, Ier. 5. more senselesse then unreasonable creatures.
they made their faces harder then a stone, and refused to return, Jeremiah 5. more senseless then unreasonable creatures.
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The Storke in the aire knoweth their appointed times, so doe the Turtle, the Crane,
The Stork in the air Knoweth their appointed times, so do the Turtle, the Crane,
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and the Swallow, saith God, Ieremy 8. but my people knoweth not the judgment of the Lord, Chap. 6. hee compareth them to brasse and iron, whose drosse cannot be separated;
and the Swallow, Says God, Ieremy 8. but my people Knoweth not the judgement of the Lord, Chap. 6. he compareth them to brass and iron, whose dross cannot be separated;
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the bellowes (saith he) are burnt, the lead is consumed in the fire, the founder melteth in vaine, the bellows (Says he) Are burned, the led is consumed in the fire, the founder melts in vain,
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for the wicked are not taken away;
for the wicked Are not taken away;
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David compares them to deafe Adders, which stop their eares, that their poyson might not be charmed, Psal. 58. Salomon compares them to a drunken man, that can sleepe in the midst of the Sea,
David compares them to deaf Adders, which stop their ears, that their poison might not be charmed, Psalm 58. Solomon compares them to a drunken man, that can sleep in the midst of the Sea,
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and that upon the top of the mast, and say, they have stricken me, but I was not sicke;
and that upon the top of the mast, and say, they have stricken me, but I was not sick;
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they have beaten me, but I perceived it not; therefore will I returne to my wine againe. they have beaten me, but I perceived it not; Therefore will I return to my wine again.
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An experiment we have, Amos the fourth, I have stricken you (saith God) with famine, yet have you not returned;
an experiment we have, Amos the fourth, I have stricken you (Says God) with famine, yet have you not returned;
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with pestilence, yet have you not returned: with pestilence, yet have you not returned:
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read Psalme 78. Insomuch that God ( Esay 1.) weary of repenting breakes forth and sayes, Wherefore should you be smitten any more? for yee fall away more and more.
read Psalm 78. Insomuch that God (Isaiah 1.) weary of repenting breaks forth and Says, Wherefore should you be smitten any more? for ye fallen away more and more.
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And this is a branch of their perversenesse.
And this is a branch of their perverseness.
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Conjoyning all these you may perceave their sinne, which was a contempt of Gods word and abuse of Gods gifts,
Conjoining all these you may perceive their sin, which was a contempt of God's word and abuse of God's Gifts,
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and a senselesnes under Gods plagues. This is the sinne Ieremy confesseth.
and a senselessness under God's plagues. This is the sin Ieremy Confesses.
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A second note is gathered from Ieremy's coupling himselfe with the people and acknowledging his owne sinne with the peoples,
A second note is gathered from Jeremy's coupling himself with the people and acknowledging his own sin with the peoples,
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as if himselfe had provoked GODS plagues, as the people. When the Publican and the Pharisee went up to the Temple to pray;
as if himself had provoked GOD'S plagues, as the people. When the Publican and the Pharisee went up to the Temple to pray;
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the Pharisee separated him from the Publican, both in place and in prayer: in place, for he would not come neere him, as thinking himselfe more holy;
the Pharisee separated him from the Publican, both in place and in prayer: in place, for he would not come near him, as thinking himself more holy;
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nor pray like unto him, as feeling no burthen of sin. But it is not so with the Saints of God:
nor pray like unto him, as feeling no burden of since. But it is not so with the Saints of God:
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they confesse as well their owne sins as the peoples unto God; even when they come short of that perversenesse wherewith the people provoked God.
they confess as well their own Sins as the peoples unto God; even when they come short of that perverseness wherewith the people provoked God.
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Read the prayer of Daniel, of Nehemias and others. Jeremy therefore confesseth not the peoples sinne, but his owne. The reason is threefold.
Read the prayer of daniel, of Nehemiah and Others. Jeremiah Therefore Confesses not the peoples sin, but his own. The reason is threefold.
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First, because in this life, the holyest men are sinfull men, and therefore should be humble men,
First, Because in this life, the Holiest men Are sinful men, and Therefore should be humble men,
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and have a feeling of that body of sin whereunto they are subject, so long as they are mortall men.
and have a feeling of that body of since whereunto they Are Subject, so long as they Are Mortal men.
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Secondly, Ieremy was a Priest, and therefore was to pray both for himselfe and for the people,
Secondly, Ieremy was a Priest, and Therefore was to pray both for himself and for the people,
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as Saint Paul teacheth out of this Law in the Epistle to the Hebrewes. Thirdly, being a member of the same body both civill and Ecclesiasticall, he could not be without a fellow feeling of their imminent dangers.
as Saint Paul Teaches out of this Law in the Epistle to the Hebrews. Thirdly, being a member of the same body both civil and Ecclesiastical, he could not be without a fellow feeling of their imminent dangers.
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For as in our body naturall, though a wound be but in one part, the smart is in every part;
For as in our body natural, though a wound be but in one part, the smart is in every part;
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and the danger that should perish one part is avoyded by the endeavour of every part:
and the danger that should perish one part is avoided by the endeavour of every part:
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so is it in the body civill of the common weale, and Ecclesiasticall of the Church:
so is it in the body civil of the Common weal, and Ecclesiastical of the Church:
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which note we must rather observe in Ieremy; because hee was warranted that hee should be secure, though the people perished;
which note we must rather observe in Ieremy; Because he was warranted that he should be secure, though the people perished;
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even as Moses had an offer, that of him God would make a mighty people, if he could bee contented that God for sinne should destroy his people:
even as Moses had an offer, that of him God would make a mighty people, if he could be contented that God for sin should destroy his people:
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But neither would endure it, and both prayed against it. A third note that is the property of sinne;
But neither would endure it, and both prayed against it. A third note that is the property of sin;
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and that is the testifying of sinne.
and that is the testifying of sin.
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Men are willing to commit sin, and ready also to confesse their sinne, like the Harlot in the Proverbs, which committed adultery, wipes her mouth, and asketh what evill hath she done: but it is in vaine.
Men Are willing to commit since, and ready also to confess their sin, like the Harlot in the Proverbs, which committed adultery, wipes her Mouth, and asks what evil hath she done: but it is in vain.
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For God hath given a voyce to sin, and the evidence that shall bee brought against us,
For God hath given a voice to since, and the evidence that shall be brought against us,
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and cannot be excepted against by us, is the evidence of sin in sin, besides the act of sin, which quickly passeth.
and cannot be excepted against by us, is the evidence of since in since, beside the act of since, which quickly passes.
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There are two evils, either of which afterwards continueth, the staine of sin and the guilt:
There Are two evils, either of which afterwards Continueth, the stain of since and the guilt:
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the staine which cleaveth partly to the person committing sinne, and partly to the creature abused in sinne:
the stain which cleaveth partly to the person committing sin, and partly to the creature abused in sin:
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to the person, for so the Scripture teacheth, Esay 1. Where God refuseth the Jewes sacrifice,
to the person, for so the Scripture Teaches, Isaiah 1. Where God Refuseth the Jews sacrifice,
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because their hands were full of bloud, not that they did shed, but before they had shed bloud,
Because their hands were full of blood, not that they did shed, but before they had shed blood,
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and in their hands God saw staines of bloud.
and in their hands God saw stains of blood.
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So Peter speaks of eyes full of adultery, that is, which are not only windowes to let in lust,
So Peter speaks of eyes full of adultery, that is, which Are not only windows to let in lust,
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but also against GODS judgment day are the Registers of Lust.
but also against GOD'S judgement day Are the Registers of Lust.
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In this sence Saint Paul speakes of throats which are open Sepulchers, and tongues that are tipt with poyson of Aspes.
In this sense Saint Paul speaks of throats which Are open Sepulchers, and tongues that Are tipped with poison of Asps.
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In a word, no part of our body or soule, which records not the sin that is committed either by our body, or our soule.
In a word, no part of our body or soul, which records not the since that is committed either by our body, or our soul.
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Secondly, the staine of sinne cleaveth to the creature abused in sinne: for Ier. 17. the Idolatry of Israel is layd on the hornes of the Altars:
Secondly, the stain of sin cleaveth to the creature abused in sin: for Jeremiah 17. the Idolatry of Israel is laid on the horns of the Altars:
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and Ier. 2. God teacheth the peoples sinne by the places where they committed sinne.
and Jeremiah 2. God Teaches the peoples sin by the places where they committed sin.
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Moses speakes of graves of lust, and waters of strife, Iames of witnessing, Rust of gold and silver and moths fretting our garments;Moses speaks of graves of lust, and waters of strife, James of witnessing, Rust of gold and silver and moths fretting our garments;
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which speeches meane no•hing else, but the staine of sinne abiding on the creature abused by sin.
which Speeches mean no•hing Else, but the stain of sin abiding on the creature abused by since.
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And in this sense sin is said to have a voyce, the voyce of sinne being the measure of sinne:
And in this sense since is said to have a voice, the voice of sin being the measure of sin:
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small sins oft have soft voyces; the greater the sinne, the louder it cries. Murther is a great sinne, therefore a loud sinne;
small Sins oft have soft voices; the greater the sin, the Louder it cries. Murder is a great sin, Therefore a loud sin;
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luxury a great sinne, and therefore a loud sinne; oppression a great sinne, and therefore a loud sin:
luxury a great sin, and Therefore a loud sin; oppression a great sin, and Therefore a loud since:
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not but that the eare of jealou•e heareth all things, but he is not alike moved with all things,
not but that the ear of jealou•e hears all things, but he is not alike moved with all things,
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neither will he take vengeance upon all sins: therefore sin is not only said to have a voyce, but also a testifying voyce,
neither will he take vengeance upon all Sins: Therefore since is not only said to have a voice, but also a testifying voice,
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for so the word here signifieth;
for so the word Here signifies;
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and that sin is said to give evidence, on which God is purposed to take vengeance;
and that since is said to give evidence, on which God is purposed to take vengeance;
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and such is the sin of perversenesse.
and such is the since of perverseness.
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And thus much of the first part, wherein you have heard the nature, the community and the property of the Jewes sin:
And thus much of the First part, wherein you have herd the nature, the community and the property of the Jews sin:
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all which are contained in Ieremies confession. The supplication followeth, O Lord yet deale with 〈 ◊ 〉 according to thy Name. Names serve to expresse natures:
all which Are contained in Jeremiahs Confessi. The supplication follows, Oh Lord yet deal with 〈 ◊ 〉 according to thy Name. Names serve to express nature's:
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if the nature may not be conceaved, the name can not be truly fitted.
if the nature may not be conceived, the name can not be truly fitted.
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God is infinite, we cannot comprehend him, therefore have we no name whereby fully to expresse him Notwithstanding, that we may not be altogether ignorant of God;
God is infinite, we cannot comprehend him, Therefore have we no name whereby Fully to express him Notwithstanding, that we may not be altogether ignorant of God;
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the Scripture gives divers names to God:
the Scripture gives diverse names to God:
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I will touch only three, which respect the Church, an• are usually remembred in the prayers of the Church When Moses was sent to Pharaoh, he asked God wh• was his Name? God answered, I am that I am;
I will touch only three, which respect the Church, an• Are usually remembered in the Prayers of the Church When Moses was sent to Pharaoh, he asked God wh• was his Name? God answered, I am that I am;
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in the next verse he addes, J am the God of your fathers, the G• of Abraham, Isaac and Iacob:
in the next verse he adds, J am the God of your Father's, the G• of Abraham, Isaac and Iacob:
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this is my Name, and this 〈 ◊ 〉 memoriall for ever. this is my Name, and this 〈 ◊ 〉 memorial for ever.
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When Moses would see the glory 〈 ◊ 〉 God, he had poclaimed this Name of God the Lord;
When Moses would see the glory 〈 ◊ 〉 God, he had poclaimed this Name of God the Lord;
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To Lord strong and mercifull and gracious, slow to anger, 〈 ◊ 〉 abundant in goodnesse and truth, reserving mercy for thousands, forgiving iniquity, transgression and sinne, not mak•• the wicked innocent, visiting the iniquity of the Fathers up• the Children, To Lord strong and merciful and gracious, slow to anger, 〈 ◊ 〉 abundant in Goodness and truth, reserving mercy for thousands, forgiving iniquity, Transgression and sin, not mak•• the wicked innocent, visiting the iniquity of the Father's up• the Children,
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and the Childrens children, unto the fourth ••neration. The Coherence of the three names is this.and the Children's children, unto the fourth ••neration. The Coherence of the three names is this.
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T•• first doth shew the Truth of God, by which he performe his promises; the second Covenant of God, from when• doe flow his blessings;
T•• First does show the Truth of God, by which he perform his promises; the second Covenant of God, from when• do flow his blessings;
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a third, the excesse of his Me•• above his judgment, when he is to powre forth curses 〈 ◊ 〉 blessings;
a third, the excess of his Me•• above his judgement, when he is to pour forth curses 〈 ◊ 〉 blessings;
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the practise of the first name we have.
the practice of the First name we have.
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I appeared unto Abraham, Isaac, and Iacob by the name 〈 ◊ 〉 Almighty, by my Name Iehovah I was not knowne un• them;
I appeared unto Abraham, Isaac, and Iacob by the name 〈 ◊ 〉 Almighty, by my Name Jehovah I was not known un• them;
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the practise of the second name.
the practice of the second name.
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Because the Lo•• would keep the Oath which he had sworne to your F•thers, the Lord hath brought you out with a mighty ha•• and delivered you out of the house of bondage,
Because the Lo•• would keep the Oath which he had sworn to your F•thers, the Lord hath brought you out with a mighty ha•• and Delivered you out of the house of bondage,
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and fr•• the hand of Pharaoh King of Egypt: on this Name Da•Daniel, Esay and Moses ground many prayers.
and fr•• the hand of Pharaoh King of Egypt: on this Name Da•Daniel, Isaiah and Moses ground many Prayers.
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The prectise of the three Names we have.
The prectise of the three Names we have.
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When God would plague the Iewes for murmuring, when they should have entred the holy land;
When God would plague the Iewes for murmuring, when they should have entered the holy land;
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I beseech •hee, saith Moses, let the power of the Lord be great, ac•ording as thou hast spoken,
I beseech •hee, Says Moses, let the power of the Lord be great, ac•ording as thou hast spoken,
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when thou shewedst me thy •ame, saying, The Lord is slow to anger and of great mercy, ••rgiving iniquities:
when thou shewedst me thy •ame, saying, The Lord is slow to anger and of great mercy, ••rgiving iniquities:
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and in this place Jeremy appealing 〈 ◊ 〉 the name of God, doth meane either the first, which in this verse is expressed in these words, O Lord; or else the other two joyntly with the first,
and in this place Jeremiah appealing 〈 ◊ 〉 the name of God, does mean either the First, which in this verse is expressed in these words, Oh Lord; or Else the other two jointly with the First,
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because they have the •ne a dependance of the other. So that the effect of his prayer is this:
Because they have the •ne a dependence of the other. So that the Effect of his prayer is this:
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Although our owne consciences doe ac•use us, and our sinnes witnesse against us, cleaving both to us and the creatures that have beene abused by us, calling for vengeance against us,
Although our own Consciences do ac•use us, and our Sins witness against us, cleaving both to us and the creatures that have been abused by us, calling for vengeance against us,
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and inevitably convicting us, that we have contemned thy word, abused thy gifts, and not relented at thy plagues;
and inevitably convicting us, that we have contemned thy word, abused thy Gifts, and not relented At thy plagues;
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yet performing those •romises which are contained in thy owne Covenant, the •lory whereof must be given to thy Name, which con•ines more mercy then judgment;
yet performing those •romises which Are contained in thy own Covenant, the •lory whereof must be given to thy Name, which con•ines more mercy then judgement;
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otherwise we must •eeds perish in our sins, if thy mercy did not rejoyce a•ainst thy Iudgment.
otherwise we must •eeds perish in our Sins, if thy mercy did not rejoice a•ainst thy Judgement.
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Last of all, marke how he prefixeth an humble confession before his earnest supplication;
Last of all, mark how he prefixeth an humble Confessi before his earnest supplication;
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to teach us that we must cast downe our selves and confesse our owne deserts unto God,
to teach us that we must cast down our selves and confess our own deserts unto God,
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if we mean to taste of the sweet mercies of God, which mercies are most sweet.
if we mean to taste of the sweet Mercies of God, which Mercies Are most sweet.
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A SERMON PREACHED IN TRINITIE CHVRCH IN WINCHESTER. PSALM. 62. ver. 11.12. God spake once, or twise have I heard it, that power belongeth unto God.
A SERMON PREACHED IN TRINITY CHURCH IN WINCHESTER. PSALM. 62. ver. 11.12. God spoke once, or twice have I herd it, that power belongeth unto God.
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And that to thee O Lord, is mercy, for thou rewardest every man according to his workes.
And that to thee Oh Lord, is mercy, for thou rewardest every man according to his works.
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THe argument of this Psalme is King Davids exemplary experience for the worlds malice, and Gods deliverance.
THe argument of this Psalm is King Davids exemplary experience for the world's malice, and God's deliverance.
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The world doth envy them whom God doth honour, it persecuteth them that rely upon him;
The world does envy them whom God does honour, it persecuteth them that rely upon him;
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1411
but this is the comfort, that the event doth not answer, nay crosseth their designes: their designe is deadly, but the event happie:
but this is the Comfort, that the event does not answer, nay Crosseth their designs: their Design is deadly, but the event happy:
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Or if deadly, it is so to the wicked, not to the godly.
Or if deadly, it is so to the wicked, not to the godly.
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In the godly it encreaseth their confidence, dependancy upon God, which is never destitute of a seaosnable deliverance from him.
In the godly it increases their confidence, dependency upon God, which is never destitute of a seaosnable deliverance from him.
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This King David affirmes upon his owne experience, in the first part of this Psalme, and in the second desires that it might be drawn into an example by others.
This King David affirms upon his own experience, in the First part of this Psalm, and in the second Desires that it might be drawn into an Exampl by Others.
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1415
He would have us in the like case to take the like course; to repaire to God, to trust in him, not in any worldly person or thing;
He would have us in the like case to take the like course; to repair to God, to trust in him, not in any worldly person or thing;
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1416
for all persons, even the chiefe of all yeeld lesse then no help, and great wealth, especially if it be ill gotten wealth, is but a treasure of nought;
for all Persons, even the chief of all yield less then no help, and great wealth, especially if it be ill got wealth, is but a treasure of nought;
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1417
both persons and things will faile, will hurt us.
both Persons and things will fail, will hurt us.
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If any man, notwithstanding K. Davids example and counsell, doubt whom to trust, God or the world,
If any man, notwithstanding K. Davids Exampl and counsel, doubt whom to trust, God or the world,
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1419
how to live, righteously or unrighteously;
how to live, righteously or unrighteously;
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1420
he may be, if he be not wilfull, resolved throughly by the close of this Psalm, by those words of my Text;
he may be, if he be not wilful, resolved thoroughly by the close of this Psalm, by those words of my Text;
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he may be resolved from an Author undeceaveable, by a witnesse unchangeable, from God by King David, God spake once or twise, and King David heard him;
he may be resolved from an Author undeceaveable, by a witness unchangeable, from God by King David, God spoke once or twice, and King David herd him;
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1422
from and by these, he may be resolved what God is, and none but God; how he deales, and deales with all.
from and by these, he may be resolved what God is, and none but God; how he deals, and deals with all.
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1423
God, and only God is powerfull, and which is strange, the same God is mercifull: power belongeth unto God, and to thee ô Lord, mercy.
God, and only God is powerful, and which is strange, the same God is merciful: power belongeth unto God, and to thee o Lord, mercy.
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1424
The blessed combination of which Attributes in God is easily perceaved, if we consider his government of the world,
The blessed combination of which Attributes in God is Easily perceived, if we Consider his government of the world,
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1425
for he rewardeth every man according to his works. Lo then in a word, what is the substance of this text:
for he Rewardeth every man according to his works. Lo then in a word, what is the substance of this text:
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1426
it is true, it is cleare, God can, he will reckon with us all, and deale partially with none.
it is true, it is clear, God can, he will reckon with us all, and deal partially with none.
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1427
The paraphrase of the Text, to judge what is in God, by that which proceeds from him.
The Paraphrase of the Text, to judge what is in God, by that which proceeds from him.
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1428
We have warrant from Gods owne mouth, under the Test of K. David; witnessing, that the Indifferency of Gods judgments is the evidence of his nature.
We have warrant from God's own Mouth, under the Test of K. David; witnessing, that the Indifferency of God's Judgments is the evidence of his nature.
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The points to be considered are two;
The points to be considered Are two;
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1430
the persons from whom we take this resolution, and the resolution that we take from the persons: the persons two; the author, and the witnes:
the Persons from whom we take this resolution, and the resolution that we take from the Persons: the Persons two; the author, and the witness:
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1431
and the resolution consists of two parts, first what God is, secondly, how he deales with man.
and the resolution consists of two parts, First what God is, secondly, how he deals with man.
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First, Of the persons, the first whereof is the Author: the Author is undeniable, for it is God. God spake.
First, Of the Persons, the First whereof is the Author: the Author is undeniable, for it is God. God spoke.
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1433
Between God and man the Apostle puts this difference, Let God be true, and every man a lyar:
Between God and man the Apostle puts this difference, Let God be true, and every man a liar:
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for man is but a meere man; man may deceave or be deceaved;
for man is but a mere man; man may deceive or be deceived;
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1435
but neither of these are incident unto God, nec actu, nec potentiâ, God doth not, he cannot lie;
but neither of these Are incident unto God, nec Acts, nec potentiâ, God does not, he cannot lie;
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God is not, he cannot bee deceaved.
God is not, he cannot be deceived.
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And no wonder, seeing he is not only the originall of all truth, but also truth it selfe by nature.
And no wonder, seeing he is not only the original of all truth, but also truth it self by nature.
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So that it is no more possible for falsehood to be at one with God, then for darknesse to consort with light: both import a reall contradiction.
So that it is no more possible for falsehood to be At one with God, then for darkness to consort with Light: both import a real contradiction.
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Whereas the greatest commendation of the best man is but this. They speake in veritate mentis, without simulation, without equivocation or mentall reservation.
Whereas the greatest commendation of the best man is but this. They speak in veritate mentis, without simulation, without equivocation or mental reservation.
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The praise due to God is, that hee speakes in certitudine veritatis: no mist, or fraud,
The praise due to God is, that he speaks in Certitude veritatis: not missed, or fraud,
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or errour can overcast his wisdome or his holinesse:
or error can overcast his Wisdom or his holiness:
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his word is tryed to the uttermost, like silver, (as the Psalmist speaketh) seven times tryed in the fire.
his word is tried to the uttermost, like silver, (as the Psalmist speaks) seven times tried in the fire.
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What then is our lesson? Surely this: we must not be ashamed of Iulians scoffe;
What then is our Lesson? Surely this: we must not be ashamed of Julians scoff;
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he derided the Christian beliefe, because it had no other proofe, then, Thus saith the Lord. But Nazianzen replies well:
he derided the Christian belief, Because it had no other proof, then, Thus Says the Lord. But Nazianzen replies well:
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they which allowed and captivated their judgment to a man, have no reason to accept against that which relyeth upon the authority of God, especially seeing they received principles of Philosophy which were examinable by reason.
they which allowed and captivated their judgement to a man, have no reason to accept against that which Relieth upon the Authority of God, especially seeing they received principles of Philosophy which were examinable by reason.
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But we credit only mysteries of Religion, wherto no approches can be made by the naturall wit of man.
But we credit only Mysteres of Religion, whereto no Approaches can be made by the natural wit of man.
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Finally, they build on a professed scholar of the father of lies: and we on him whose style is, The Lord God of Truth.
Finally, they built on a professed scholar of the father of lies: and we on him whose style is, The Lord God of Truth.
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The Conclusion that ariseth here-hence, is;
The Conclusion that arises here-hence, is;
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God spake, or the Lord hath said, must goe currant with us, as an indemonstrable Principle of our faith,
God spoke, or the Lord hath said, must go currant with us, as an indemonstrable Principle of our faith,
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and an incontrollable precept for our life: it must goe currant, if God speake it, if he speake but once;
and an incontrollable precept for our life: it must go currant, if God speak it, if he speak but once;
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how much more, if (as it followeth in my Text) he speake once or twice?
how much more, if (as it follows in my Text) he speak once or twice?
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I will not trouble you with divers readings of these words, I take them as our Church doth read them,
I will not trouble you with diverse readings of these words, I take them as our Church does read them,
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and read them as may be borne well by the originall. But touching the meaning of these words, there are diverse observations.
and read them as may be born well by the original. But touching the meaning of these words, there Are diverse observations.
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For some take the words definitely, as if David meant precisely twise: some indefinitely, as if by twise he meant often.
For Some take the words definitely, as if David meant precisely twice: Some indefinitely, as if by twice he meant often.
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And they that take them definitely, have not all the same conceipt. Referre them to the Creation and Redemption of man, in both which God really spake:
And they that take them definitely, have not all the same conceit. Refer them to the Creation and Redemption of man, in both which God really spoke:
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that he was powerfull and mercifull to reckon with and to reward man.
that he was powerful and merciful to reckon with and to reward man.
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And indeed as much may be gathered out of the forty ninth Psalme: and Saine Peter and Saint Iude argue from Gods proceeding with the world, upon the Creation, to that which we must respect in the state of Redemption. And indeed as much may be gathered out of the forty ninth Psalm: and Sane Peter and Saint Iude argue from God's proceeding with the world, upon the Creation, to that which we must respect in the state of Redemption.
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Othersome apprehend this voyce in Gods workes and in his wordes. In the nineteenth Psalme King David observeth this twofold voyce, and not amisse;
Othersome apprehend this voice in God's works and in his words. In the nineteenth Psalm King David observeth this twofold voice, and not amiss;
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for what are Gods workes but visible words, and his words, but audible workes? the Hebrew word Dabar comprehends both.
for what Are God's works but visible words, and his words, but audible works? the Hebrew word Dabar comprehends both.
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God preacheth the same power and mercy in both, wee may know that they are in him, by that which proceeds from him.
God Preacheth the same power and mercy in both, we may know that they Are in him, by that which proceeds from him.
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A third sort understand only the words of Moses, and of the Prophets. Abraham remembreth these two voyces to Dives in hell;
A third sort understand only the words of Moses, and of the prophets. Abraham Remember these two voices to Dives in hell;
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they have Moses and the Prophets, let them heare them.
they have Moses and the prophets, let them hear them.
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There are two voyces of God, the voyce of his Precepts, and the voyce of examples:
There Are two voices of God, the voice of his Precepts, and the voice of Examples:
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for what is contained in the Law, is applyed in the Prophets, and both say nothing,
for what is contained in the Law, is applied in the prophets, and both say nothing,
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but that of his power and mercy we have as many monuments as there be lawes of God, and lives of men.
but that of his power and mercy we have as many monuments as there be laws of God, and lives of men.
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Some are satisfied with none of these, but report an outward and inward voyce, that sounds the one in the eare, the other in the Conscience.
some Are satisfied with none of these, but report an outward and inward voice, that sounds the one in the ear, the other in the Conscience.
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Saint Paul hath specified this double voyce: the Conscience shall beare witnesse;
Saint Paul hath specified this double voice: the Conscience shall bear witness;
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accusing or excusing it that day, when God shall judge the Consciences of men by Iesu• Christ according to my Gospell, Rom. 2. There shall be then as there should be now, a concent betweene Gods voyce speaking within us and without us;accusing or excusing it that day, when God shall judge the Consciences of men by Iesu• christ according to my Gospel, Rom. 2. There shall be then as there should be now, a concent between God's voice speaking within us and without us;
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the effect whereof is, The judgement of men according to the Gosspel:
the Effect whereof is, The judgement of men according to the Gospel:
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and what is the Gospell, but a blessed mixture of the power and mercy of God.
and what is the Gospel, but a blessed mixture of the power and mercy of God.
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There remaines yet an exposition more, and that is not an idle one. God speakes ordinarily and extraordinarily;
There remains yet an exposition more, and that is not an idle one. God speaks ordinarily and extraordinarily;
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ordinarily in the Canon of the Scripture, by the Pastors of his Church;
ordinarily in the Canon of the Scripture, by the Pastors of his Church;
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extraordinarily, when in the distresses of his children hee vouchsafeth to be an immediate remembrancer unto them of those comforts, which are notwithstanding in generall contained in the Covenant betweene them and him;
extraordinarily, when in the Distresses of his children he vouchsafeth to be an immediate remembrancer unto them of those comforts, which Are notwithstanding in general contained in the Covenant between them and him;
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not speaking any new matter unknowne to them, but by speaking immediately himselfe, making the greater impression in them.
not speaking any new matter unknown to them, but by speaking immediately himself, making the greater impression in them.
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And this was usuall untill the death of the Apostles. We have instances in the old and new Testament, of the extraordinary voice:
And this was usual until the death of the Apostles. We have instances in the old and new Testament, of the extraordinary voice:
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it is needlesse to speake of the ordinary, my selfe am now an instance unto you:
it is needless to speak of the ordinary, my self am now an instance unto you:
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but of the extraordinary is that, Genesis. 15. Feare not Abraham, I am thy buckler, and thy exceeding great reward. but of the extraordinary is that, Genesis. 15. fear not Abraham, I am thy buckler, and thy exceeding great reward.
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The like hath had Isaac, Gen. 26. and Iacob. 28. In the new Testament, how many times did God appeare to Saint Paul in the Acts? and memorable to this purpose is the answere, My grace is sufficient for thee:
The like hath had Isaac, Gen. 26. and Iacob. 28. In the new Testament, how many times did God appear to Saint Paul in the Acts? and memorable to this purpose is the answer, My grace is sufficient for thee:
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my strength is made perfect in weakenes.
my strength is made perfect in weakness.
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King David, deare unto God, and exercised under the crosse might (nay it is plaine in the bookes of Samuel that he sundry times did) heare this extraordinary voice.King David, deer unto God, and exercised under the cross might (nay it is plain in the books of Samuel that he sundry times did) hear this extraordinary voice.
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And though all other expositions in themselves are true; yet unto this place I take this last to be most apt.
And though all other expositions in themselves Are true; yet unto this place I take this last to be most apt.
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But howsoever in understanding these words you have heard great variety, and yet no contrariety, onely by laying them together, this wee learne, that they which understand them definitely by differing each from the other,
But howsoever in understanding these words you have herd great variety, and yet no contrariety, only by laying them together, this we Learn, that they which understand them definitely by differing each from the other,
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and yet not thwarting one the other, teach us that the wordes are to be understood indefinitely,
and yet not thwarting one the other, teach us that the words Are to be understood indefinitely,
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and once or twice is often, very often, many wayes and many times, if hee might worke us any wayes or at any time;
and once or twice is often, very often, many ways and many times, if he might work us any ways or At any time;
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the doubling of a speech representing us the same lesson, as it doth testifie Gods constancy,
the doubling of a speech representing us the same Lesson, as it does testify God's constancy,
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so it doth intimate our infirmity. GOD doth not alter, and hee can hardly alter us.
so it does intimate our infirmity. GOD does not altar, and he can hardly altar us.
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Wee have watery memories and stony hearts.
we have watery memories and stony hearts.
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Gods word leaves little impression in us in the one, and makes as little in the other.
God's word leaves little impression in us in the one, and makes as little in the other.
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Esay compares us unto weanelings, whom hee makes to understand the thinges that hee speaketh to them that are weaned and drawne from the breastes. Isaiah compares us unto weanelings, whom he makes to understand the things that he speaks to them that Are weaned and drawn from the breasts.
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Secondly, Saint Paul compares us unto babes in capacity, when wee should be men in time.
Secondly, Saint Paul compares us unto babes in capacity, when we should be men in time.
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So that wee must be fed with milke, when wee should be fit for stronger meates.
So that we must be fed with milk, when we should be fit for Stronger Meats.
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And thirdly hee tels the Galathians that they will goe backe againe into the wombe of the Church:
And Thirdly he tells the Galatians that they will go back again into the womb of the Church:
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that which Nicodemus wondred at, Can a man enter into his mothers belly, and be borne againe? Little children saith hee, of whom I am in travaile againe, till Christ Iesus be formed in you.
that which Nicodemus wondered At, Can a man enter into his mother's belly, and be born again? Little children Says he, of whom I am in travail again, till christ Iesus be formed in you.
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What wonder then, if Precept must be upon Precept, and line upon line, here a little and there a little? And Saint Peter wrote a second Epistle, to stirre us up to call to remembrance the words which were told us before,
What wonder then, if Precept must be upon Precept, and line upon line, Here a little and there a little? And Saint Peter wrote a second Epistle, to stir us up to call to remembrance the words which were told us before,
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even twice before, by the prophets, and also by the Apostles. even twice before, by the Prophets, and also by the Apostles.
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Neither doth it grieve Saint Paul to write the same things to the Philippians, and hee assures them, that for them it is a safe thing;
Neither does it grieve Saint Paul to write the same things to the Philippians, and he assures them, that for them it is a safe thing;
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for during this life God cannot speak unto us as altogether spirituall. We will be very much corporall men;
for during this life God cannot speak unto us as altogether spiritual. We will be very much corporal men;
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our wits will not be exercised sufficiently to discerne good and evill, much lesse our heartes established so with grace,
our wits will not be exercised sufficiently to discern good and evil, much less our hearts established so with grace,
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as we shall not be seduced by the will.
as we shall not be seduced by the will.
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The people therefore are too dainty when they conceipt of spirituall food, as they doe of corporall, Occidit miser•s crambe repetita magistros, and are weary of the same dish the second time.
The people Therefore Are too dainty when they conceit of spiritual food, as they do of corporal, Occidit miser•s crambe repetita magistros, and Are weary of the same dish the second time.
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The loathing of Manna cost the Israelites deere: God satisfied the lusts of their bodies, and sent leanenesse withall into their soules:
The loathing of Manna cost the Israelites deer: God satisfied the Lustiest of their bodies, and sent leanenesse withal into their Souls:
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and many starved themselves ghostly, while they much longed after variety.
and many starved themselves ghostly, while they much longed After variety.
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How often in the same Epistle doth Saint Paul urge righteousnes by faith, and Saint Iohn in his, the love of God and of our brother? Saint Chrysostome reiterated his sermon against swearing, Nazianzene his Oration of Peace, others of other matters:
How often in the same Epistle does Saint Paul urge righteousness by faith, and Saint John in his, the love of God and of our brother? Saint Chrysostom reiterated his sermon against swearing, Nazianzene his Oration of Peace, Others of other matters:
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the minister must not spare speaking, because wee are not quicke of hearing;
the minister must not spare speaking, Because we Are not quick of hearing;
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and it is well, of we can say truly, as King David here doth, The Lord spake once or twice, and I heard.
and it is well, of we can say truly, as King David Here does, The Lord spoke once or twice, and I herd.
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And so I come from the undeniable Author to the unchalengeable witnesse. It is a grounded truth;
And so I come from the undeniable Author to the unchalengeable witness. It is a grounded truth;
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the report caryeth weight according to the Worthinesse of the Reporter.
the report Carrieth weight according to the Worthiness of the Reporter.
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This report then must be of greater weight, because the reporter is of so great worthinesse;
This report then must be of greater weight, Because the reporter is of so great worthiness;
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A man of God, yea a man after Gods own heart: A man of God, it is more than like that God would speake with him;
A man of God, yea a man After God's own heart: A man of God, it is more than like that God would speak with him;
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a man after Gods own heart, it is very unlikely that he would report what he heard not from God:
a man After God's own heart, it is very unlikely that he would report what he herd not from God:
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the sacrednesse and sanctity of his person, makes his witnesse without exception, and worthy our imitation.
the sacredness and sanctity of his person, makes his witness without exception, and worthy our imitation.
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Adde hereunto, that he was now a King, at least annointed to be a King, a renowned Warriour,
Add hereunto, that he was now a King, At least anointed to be a King, a renowned Warrior,
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yea a Conquerour of great possibilities, if not possessions:
yea a Conqueror of great possibilities, if not possessions:
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yet doth such a person so noble, so mighty, learn to deny to the world what is due to God;
yet does such a person so noble, so mighty, Learn to deny to the world what is due to God;
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he rests upon no power or mercy but his, he esteemes himselfe an accomptant to God,
he rests upon no power or mercy but his, he esteems himself an accomptant to God,
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and so he might expect his doome:
and so he might expect his doom:
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and who of us may stop his eares, when King David openeth his? for rather doth not the same duty taught so many wayes,
and who of us may stop his ears, when King David Openeth his? for rather does not the same duty taught so many ways,
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so many times, require that duty of us, whereof King David here is a paterne unto us? And I heard it.
so many times, require that duty of us, whereof King David Here is a pattern unto us? And I herd it.
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God speakes, that we may heare: heare my people, and I will speake.
God speaks, that we may hear: hear my people, and I will speak.
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And the Lord challengeth the Iowes, wherfore came I, and there was no man? I called, and no man answered.
And the Lord Challengeth the Jews, Wherefore Come I, and there was no man? I called, and no man answered.
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Quid juvat ad surdas si cantet Phemius aures? We have grace and Apostle-ship, that obedience might be given to the faith.Quid Juvat ad surdas si cantet Phemius aures? We have grace and Apostleship, that Obedience might be given to the faith.
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Yea the Word of God is called in the Hebrew, Shemina. But our Saviour Christ hath a caution, Videte quomodo audiatis, so that we are farther to enquire how King David did heare:
Yea the Word of God is called in the Hebrew, Shemina. But our Saviour christ hath a caution, Videte quomodo audiatis, so that we Are farther to inquire how King David did hear:
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surely himselfe was not ignorant how to heare, for he delivered that admonition, to day if yee will heare his voyce, harden not your hearts.
surely himself was not ignorant how to hear, for he Delivered that admonition, to day if ye will hear his voice, harden not your hearts.
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Saint Paul by way of exposition of that Text saith, that hearing must be tempered with faith.
Saint Paul by Way of exposition of that Text Says, that hearing must be tempered with faith.
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The case of the eare is fitly by Elihu in Iob paralysed to the tast 34. The eare tryeth the words, as the palate tasteth meat.
The case of the ear is fitly by Elihu in Job paralysed to the taste 34. The ear trieth the words, as the palate tasteth meat.
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Now the tast doth relish to swallow that which is wholsome, and to refuse the contrary that should be the practise of the eare;
Now the taste does relish to swallow that which is wholesome, and to refuse the contrary that should be the practice of the ear;
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for we eate spirituall food by the eare, as we do corporall by the mouth:
for we eat spiritual food by the ear, as we do corporal by the Mouth:
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man liveth not by bre•• only, but by every word that goeth out of the mouth of God. man lives not by bre•• only, but by every word that Goes out of the Mouth of God.
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We heare then as David did, when like Saint Paul, we are obedient to the heavenly Vision,
We hear then as David did, when like Saint Paul, we Are obedient to the heavenly Vision,
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when we consult not against our instruction with flesh and bloud, and the proverb is, Sapiens audiens sapientior fit. And this kinde of hearing is commended in both Testaments, Thou must diligently hearken, ô Jsrael, unto the voyce of the Lord thy God,
when we consult not against our instruction with Flesh and blood, and the proverb is, Sapiens Audiens sapientior fit. And this kind of hearing is commended in both Testaments, Thou must diligently harken, o Israel, unto the voice of the Lord thy God,
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and doe that which is right in his sight, give eare unt• his Commandements, and keepe all his Ordinances. And so in the new.and do that which is right in his sighed, give ear unt• his commandments, and keep all his Ordinances. And so in the new.
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You have not learned to live like the Gentiles, saith Saint Paul, if so be you have heard him,
You have not learned to live like the Gentiles, Says Saint Paul, if so be you have herd him,
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and have beene taught by him, as the truth is in Iesus, that you must cast off the old man.
and have been taught by him, as the truth is in Iesus, that you must cast off the old man.
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Finally, this is the eare which the Spouse the Church doth lend unto the bridegroome, to Christ:
Finally, this is the ear which the Spouse the Church does lend unto the bridegroom, to christ:
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and it is described by King David. Hearken• daughter and consider, incline thine eares.
and it is described by King David. Hearken• daughter and Consider, incline thine ears.
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He which hath a• eare to heare, let him heare, for every one hath not such a• eare:He which hath a• ear to hear, let him hear, for every one hath not such a• ear:
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it is not an eare of nature, but of grace.
it is not an ear of nature, but of grace.
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God mu•• prepare this eare, of which Esay thus speaketh, The Lord in the morning will waken mine eare to heare, as the learned;
God mu•• prepare this ear, of which Isaiah thus speaks, The Lord in the morning will waken mine ear to hear, as the learned;
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the Lord hath opened mine eare, and I was not rebellious, neither turned I backe. the Lord hath opened mine ear, and I was not rebellious, neither turned I back.
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And agreeable hereunto is that o• Nazianzene, Can Gods word be conceaved of the Pasto• expounded to the people,
And agreeable hereunto is that o• Nazianzene, Can God's word be conceived of the Pasto• expounded to the people,
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and heard to our comfort, bu• by the gift of the Holy Ghost? This is the cause why Elihu saith, God speaketh once or twise, and one seeth it not.
and herd to our Comfort, bu• by the gift of the Holy Ghost? This is the cause why Elihu Says, God speaks once or twice, and one sees it not.
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And Moses to Israel, You have seene all that the Lor• did before your eyes in the land of Egypt to Pharaoh, and 〈 ◊ 〉 all his servants:
And Moses to Israel, You have seen all that the Lor• did before your eyes in the land of Egypt to Pharaoh, and 〈 ◊ 〉 all his Servants:
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and yet hath not the Lord given you a• heart to perceive, nor eyes to see,
and yet hath not the Lord given you a• heart to perceive, nor eyes to see,
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and eares to heare unto th• day. Christ.and ears to hear unto th• day. christ.
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To you is given to know the secrets of the •ingdome of heaven, but to them it is not given. To you is given to know the secrets of the •ingdome of heaven, but to them it is not given.
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But I de•and, have we not heard? Yes verily:
But I de•and, have we not herd? Yes verily:
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for the sound of GODS Word is gone throughout all the earth, and their words to the end of the world.
for the found of GOD'S Word is gone throughout all the earth, and their words to the end of the world.
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All the day long (saith God) have I stretched out mine hand unto a disobedient and •ainsaying Nation. All the day long (Says God) have I stretched out mine hand unto a disobedient and •ainsaying nation.
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We have two eares, an outward, and •n inward.
We have two ears, an outward, and •n inward.
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We must bring the first with reverence to God, and by that eare God will open the other.
We must bring the First with Reverence to God, and by that ear God will open the other.
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The ap•arent reason why we heare so little inwardly, is because we heare so little outwardly.
The ap•arent reason why we hear so little inwardly, is Because we hear so little outwardly.
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Yea men are like deafe Adders that stop their eares, charme the Charmer never so •isely.
Yea men Are like deaf Adders that stop their ears, charm the Charmer never so •isely.
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Hereby the peoples hearts waxe fatt, and their •ares are dull of hearing, and with their eyes they wink, east they should see with their eyes,
Hereby the peoples hearts wax fat, and their •ares Are dull of hearing, and with their eyes they wink, east they should see with their eyes,
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and heare with their •ares, and understand with their hearts, and should re•urne, that God might heale them.
and hear with their •ares, and understand with their hearts, and should re•urne, that God might heal them.
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Finally, They become •ike Idols that have eares and heare not, eyes and see not, as •eremy speaketh.
Finally, They become •ike Idols that have ears and hear not, eyes and see not, as •eremy speaks.
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And to conclude with our selves, I night exclame with the ancient Prophets and Apostles, Quis credidit, Who hath beleeved our report;
And to conclude with our selves, I night exclaim with the ancient prophets and Apostles, Quis credidit, Who hath believed our report;
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or as the •onne of Syrach, The Pastors of our land are like as men •hat speak to them that are in a sound sleep,
or as the •onne of Sirach, The Pastors of our land Are like as men •hat speak to them that Are in a found sleep,
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when he hath •ld his tale, they say, what is the matter, Read, Zach. 7. •any Epicures, what would this babler? many proud Pharaohs, who is the Lord, that we should obey him? but I will not complaine of them:
when he hath •ld his tale, they say, what is the matter, Read, Zach 7. •any Epicureans, what would this babbler? many proud Pharaohs, who is the Lord, that we should obey him? but I will not complain of them:
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I will rather admonish with Saint Paul. Wee ought diligently to take heed to the •hings which we have heard,
I will rather admonish with Saint Paul. we ought diligently to take heed to the •hings which we have herd,
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lest at any time we run out:
lest At any time we run out:
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for •f the word spoken, &c. That we may then be in the number of those, of whom Christ saith, Blessed are your eyes, •r they see;
for •f the word spoken, etc. That we may then be in the number of those, of whom christ Says, Blessed Are your eyes, •r they see;
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and your eares, for they heare: let us now and •ver imitate Samuel, and say, Speake Lord, for thy servant •eareth. and your ears, for they hear: let us now and •ver imitate Samuel, and say, Speak Lord, for thy servant •eareth.
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But what shall he heare? that which Moses •id, Exod. 33. Gods glory, goodnesse and face;
But what shall he hear? that which Moses •id, Exod 33. God's glory, Goodness and face;
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for that •lace is a Commentary upon this. And so from the per•ns let us come to the lesson. for that •lace is a Commentary upon this. And so from the per•ns let us come to the Lesson.
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The Lesson consists of two parts, 1. What God is, Secondly, How hee dealeth with us.
The lesson consists of two parts, 1. What God is, Secondly, How he deals with us.
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GOD is both powerfull and also mercifull. To thee ô LORD, power and mercy. The words are to be understood exclusively:
GOD is both powerful and also merciful. To thee o LORD, power and mercy. The words Are to be understood exclusively:
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for what King David denyed to all creatures, he ascribes to the Creator: and so are the attributes often limitted to God only; as none good but God.
for what King David denied to all creatures, he ascribes to the Creator: and so Are the attributes often limited to God only; as none good but God.
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Noah will easily acknowledge this truth. If we distinctly consider of these attributes; first the power; and then the mercy:Noah will Easily acknowledge this truth. If we distinctly Consider of these attributes; First the power; and then the mercy:
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all that I will observe concerning the power may be reduced to these two branches; God is mighty of himselfe, and Almighty:
all that I will observe Concerning the power may be reduced to these two branches; God is mighty of himself, and Almighty:
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Mighty of himselfe, for power is essentiall unto God, it is but by gift in the creatures:
Mighty of himself, for power is essential unto God, it is but by gift in the creatures:
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therefore Gods power is absolute and independant, the power of all creatures is limitted and dependant.
Therefore God's power is absolute and independent, the power of all creatures is limited and dependant.
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I will make it plaine by resemblances. The sunne is the fountaine of light; the Moone hath light, but it is borrowed of the Sunne:
I will make it plain by resemblances. The sun is the fountain of Light; the Moon hath Light, but it is borrowed of the Sun:
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there is water in the spring, and in the streame; but the spring hath it of himselfe, the streame borrowes it of the spring:
there is water in the spring, and in the stream; but the spring hath it of himself, the stream borrows it of the spring:
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so is the juice in the branches, and in the root;
so is the juice in the branches, and in the root;
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but for this juice, the branches are beholden to the root, not the root to the branches.
but for this juice, the branches Are beholden to the root, not the root to the branches.
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Hereupon it commeth to passe, that the Moone doth wexe and wane, as it hath more or lesse influence from the Sunne:
Hereupon it comes to pass, that the Moon does wax and wane, as it hath more or less influence from the Sun:
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so is the streame greater or lesser, as it draweth more or lesse water from the spring,
so is the stream greater or lesser, as it draws more or less water from the spring,
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and the branches fade or bud, as they are moistened from the root. But this difference we must take, that these resemblances fit our purpose but in part,
and the branches fade or bud, as they Are moistened from the root. But this difference we must take, that these resemblances fit our purpose but in part,
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for God is Agens liberrimum: God can at his pleasure increase or diminish, and withhold all power from his creatures:
for God is Agens liberrimum: God can At his pleasure increase or diminish, and withhold all power from his creatures:
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but so cannot the Sunne his light; the spring his water; the root his juice: therefore that power the creature hath, yet is not the creatures, but it is Gods:
but so cannot the Sun his Light; the spring his water; the root his juice: Therefore that power the creature hath, yet is not the creatures, but it is God's:
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in him all things live and move and have their being, and they are but his army;
in him all things live and move and have their being, and they Are but his army;
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Our soules are not masters of our own power: when God will, our eyes faile us, as they did the Syrian Army;
Our Souls Are not Masters of our own power: when God will, our eyes fail us, as they did the Syrian Army;
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our eares will faile us, as they did the Aramites; our hands will faile us, our ears will fail us, as they did the Aramites; our hands will fail us,
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as they did Ieroboam, 1 King 13. Our feet will faile us, as they did those bands that came to Christ;
as they did Jeroboam, 1 King 13. Our feet will fail us, as they did those bans that Come to christ;
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Our tongue will faile us, as Balaam blessed, when he should have cursed;
Our tongue will fail us, as balaam blessed, when he should have cursed;
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our hearts will faile us, Deu. 28.28 Our wisdom will faile us, for God taketh the wise in their own craftinesse;
our hearts will fail us, Deu. 28.28 Our Wisdom will fail us, for God Takes the wise in their own craftiness;
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even the Devill himselfe, as in the death of Christ. Finally, our consciences through feare will betray all the powers of our soule:even the devil himself, as in the death of christ. Finally, our Consciences through Fear will betray all the Powers of our soul:
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every thing militat Deo: that is the ground of the speech of Ioshua; The Canaanites, though Giants and Inhabitants of high walled Cities, they are but bread;
every thing militat God: that is the ground of the speech of Ioshua; The Canaanites, though Giants and Inhabitants of high walled Cities, they Are but bred;
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for we shall conquer them as easily as wee digest our meats: hee addes the reason;
for we shall conquer them as Easily as we digest our Meats: he adds the reason;
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their shield is departed from them, the Lord is with us. You see then how true it is, that God is mighty of himselfe;
their shield is departed from them, the Lord is with us. You see then how true it is, that God is mighty of himself;
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and every creature of it selfe hath no might, but a Tenant at will unto God,
and every creature of it self hath no might, but a Tenant At will unto God,
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for so much, and so long as it pleaseth him. But God as he is mighty, he is of himselfe: and he is Almighty; nothing is impossible to God:
for so much, and so long as it Pleases him. But God as he is mighty, he is of himself: and he is Almighty; nothing is impossible to God:
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hee doth whatsoever he will, both in heaven and earth: who hath resisted his will?
he does whatsoever he will, both in heaven and earth: who hath resisted his will?
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But here we must note, that power noteth perfection, and imperfection no power, but want of power,
But Here we must note, that power notes perfection, and imperfection no power, but want of power,
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and therefore wee must exclude imperfections; otherwise there be many things impossible for God. Imperfections are of two sorts: onely miserable, or blameable;
and Therefore we must exclude imperfections; otherwise there be many things impossible for God. Imperfections Are of two sorts: only miserable, or blameable;
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and blameable, are the ignorance and sinfulnesse of men. God cannot be deceaved, nor can God sinne: both are imperfect.
and blameable, Are the ignorance and sinfulness of men. God cannot be deceived, nor can God sin: both Are imperfect.
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Miserable are all the punishments of sinne; as sicknesse and death: these are as farre from God, as sin.
Miserable Are all the punishments of sin; as sickness and death: these Are as Far from God, as since.
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But whatsoever things are of perfection, those can be done of God:
But whatsoever things Are of perfection, those can be done of God:
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only in the perfections that are common to God with us, we must observe a great difference between God and us:
only in the perfections that Are Common to God with us, we must observe a great difference between God and us:
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for besides that hee is Almighty, hee hath all his perfections of himselfe, and we ours from him:
for beside that he is Almighty, he hath all his perfections of himself, and we ours from him:
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he hath them immutably, he hath them eminently: he that planted our eare can heare, and he that made our eye can see.
he hath them immutably, he hath them eminently: he that planted our ear can hear, and he that made our eye can see.
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But he seeth and heareth without an eye and eare of flesh: he is all eye, all eare: he sees all, heares all.
But he sees and hears without an eye and ear of Flesh: he is all eye, all ear: he sees all, hears all.
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Enter, praesenter Deus est, & ubique; potenter. His Majesty fils Heaven and Earth. All things are naked before him;Enter, praesenter Deus est, & ubique; potenter. His Majesty fills Heaven and Earth. All things Are naked before him;
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yea, there is nothing that is not sustained by him.
yea, there is nothing that is not sustained by him.
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Though all imperfections be far from God, yet are they not without the compasse of the providence of God, he permitteth them, hee ordereth them,
Though all imperfections be Far from God, yet Are they not without the compass of the providence of God, he permitteth them, he Ordereth them,
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yea hee draweth his glory and his Churches good out of them.
yea he draws his glory and his Churches good out of them.
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The same God that could command light to shine out of darknesse, can out of evill bring forth good.
The same God that could command Light to shine out of darkness, can out of evil bring forth good.
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Yea Saint Augustine hath a good rule; God would never suffer evill, except he could make this use of evill.
Yea Saint Augustine hath a good Rule; God would never suffer evil, except he could make this use of evil.
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The last thing that we must note of this part is, that we must not limit Gods power, within the compasse of that which hath beene, is or shall bee:
The last thing that we must note of this part is, that we must not limit God's power, within the compass of that which hath been, is or shall be:
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it hath a further extent, even to that also that may be.
it hath a further extent, even to that also that may be.
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It was the error of Origen challenged by Theophilus, so to straiten the power of God:
It was the error of Origen challenged by Theophilus, so to straiten the power of God:
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he exemplifieth it by the author of an house and a banquet, not according to the uttermost of his skill or ability,
he exemplifieth it by the author of an house and a banquet, not according to the uttermost of his skill or ability,
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but according to the use whereunto He will put the house, and the number of the guests that shall be feasted at his Table.
but according to the use whereunto He will put the house, and the number of the guests that shall be feasted At his Table.
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The end prescribes the measure and meanes in every worke of man, much more of God.
The end prescribes the measure and means in every work of man, much more of God.
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But to collect all that hath beene said of this first Attribute; whether we respect what God can doe, or what he doth; with perfection, or upon imperfections; without means or by means;
But to collect all that hath been said of this First Attribute; whither we respect what God can do, or what he does; with perfection, or upon imperfections; without means or by means;
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of himselfe, independant, having all things attending at his becke readily: we may conclude, that power belongeth unto the Lord; such power only unto God.
of himself, independent, having all things attending At his beck readily: we may conclude, that power belongeth unto the Lord; such power only unto God.
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So that we may all set up the Ensigne of the Macchabees, and beare in our banners, MICHAEL, who is like unto thee, ô strong Lord!
So that we may all Set up the Ensign of the Maccabees, and bear in our banners, MICHAEL, who is like unto thee, o strong Lord!
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In the feare of the Lord must be the confidence of our strength, for his name is a strong Tower, the righteous will flie unto it;
In the Fear of the Lord must be the confidence of our strength, for his name is a strong Tower, the righteous will fly unto it;
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yea, sinners too may be bold to slie unto it; because of that other Attribute which God hath coupled with it, His mercy.
yea, Sinners too may be bold to sly unto it; Because of that other Attribute which God hath coupled with it, His mercy.
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•or as he reaches from one end to another mightily, so doth he order all things seemely or sweetly.
•or as he reaches from one end to Another mightily, so does he order all things seemly or sweetly.
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Thou Lord (saith the same Author) hast ever had great strength, and who can withstand the power of thy arme? There dare neither King nor tyrant in thy sight require an accompt of thee, whom thou hast punished.
Thou Lord (Says the same Author) hast ever had great strength, and who can withstand the power of thy arm? There Dare neither King nor tyrant in thy sighed require an account of thee, whom thou hast punished.
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But thou hast mercy on all: thou lovest all things that are, ô thou that art the Lover of soules.
But thou hast mercy on all: thou Lovest all things that Are, o thou that art the Lover of Souls.
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That then is verified in God, de forte dulc•do: for as it is in the Psalm, God is a righteous God, strong and patient,
That then is verified in God, de forte dulc•do: for as it is in the Psalm, God is a righteous God, strong and patient,
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and he is provoked every day. and he is provoked every day.
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In this sense is the Ark the propitiatory, the throne of grace called the Arke of his strength, and Christ is said to sit at the right hand of God,
In this sense is the Ark the propitiatory, the throne of grace called the Ark of his strength, and christ is said to fit At the right hand of God,
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yea to bee the man of Gods right hand. yea to be the man of God's right hand.
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It is a great part of Gods strength, that he can conquer himselfe, that his mercie can triumph over his judgment.
It is a great part of God's strength, that he can conquer himself, that his mercy can triumph over his judgement.
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This Moses expresseth in his prayer, when he makes intercession for Israel. And now J beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is slow to anger, and forgiveth imquity:
This Moses Expresses in his prayer, when he makes Intercession for Israel. And now J beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is slow to anger, and forgiveth imquity:
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though God be powerfull, yet is he mercifull. Pudorem potius mittere vult quam timorem: he is not hasty to punish sinne, but heaps his blessings upon us;though God be powerful, yet is he merciful. Pudorem potius mittere vult quam timorem: he is not hasty to Punish sin, but heaps his blessings upon us;
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that we may be ashamed that we have offended so good a God with our sinne.
that we may be ashamed that we have offended so good a God with our sin.
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God is the God of mercy, rich in mercy; hee gives to all, hee upbraids none: God is the God of mercy, rich in mercy; he gives to all, he upbraids none:
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hee will not quench the smoking flaxe. He is mercifull donando, condonando, he remembers we are but dust. he will not quench the smoking flax. He is merciful donando, condonando, he remembers we Are but dust.
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When God might have used his power, he shewed his mercy; not so men.
When God might have used his power, he showed his mercy; not so men.
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The combination of these two Attributes must remember us of that exhortation of King David, Serve the Lord in feare,
The combination of these two Attributes must Remember us of that exhortation of King David, Serve the Lord in Fear,
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and rejoyce before him with trembling. and rejoice before him with trembling.
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If God shew himselfe mercifull, say not, I have sinned, and what evill is come unto me? Remember that God is also Almighty;
If God show himself merciful, say not, I have sinned, and what evil is come unto me? remember that God is also Almighty;
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though he be patient, yet is he a rewarder; hee will reward every man according to his workes, every man. Irenaeus notes;
though he be patient, yet is he a rewarder; he will reward every man according to his works, every man. Irnaeus notes;
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Gloria hommis Deus, operationis verò Dei neceptaculum homo: Gloria hommis Deus, operationis verò Dei neceptaculum homo:
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as God is the glory of man, so man is principall subject of the vertues of God.
as God is the glory of man, so man is principal Subject of the Virtues of God.
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Intelligat homo reliquas virtutes Dei in semetipso contentas, per quas sentiat de Deo quantus Deus sit. Intelligat homo reliquas Virtues Dei in semetipso contentas, per quas sentiat de God quantus Deus sit.
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God would have us not so much in other creatures, as in our selves to behold the evidence of these Attributes of God.
God would have us not so much in other creatures, as in our selves to behold the evidence of these Attributes of God.
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Reade Psal. 8. and behold it in their reward. The workes of man have a double respect; to God, and our neighbour; Read Psalm 8. and behold it in their reward. The works of man have a double respect; to God, and our neighbour;
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and so these words will beare a double sense; according as we cary our selves unto God and our neighbour:
and so these words will bear a double sense; according as we carry our selves unto God and our neighbour:
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and in the Scripture we have both Interpretations.
and in the Scripture we have both Interpretations.
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The first sense is that, Rom. 2. they that with patience, &c. And Saint Paul, Bee not deceived, God is not mocked:
The First sense is that, Rom. 2. they that with patience, etc. And Saint Paul, be not deceived, God is not mocked:
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as a man soweth, so shall be reap:
as a man Soweth, so shall be reap:
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for every man shall receave according to that he hath done in his body, be it good or evill.
for every man shall receive according to that he hath done in his body, be it good or evil.
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Behold J set before you life and death; the broad and the narrow way and gate:
Behold J Set before you life and death; the broad and the narrow Way and gate:
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Ʋt bonis sit bene, sit malis malè: finis responsurus medijs. With the froward thou wilt shew thy selfe froward, Psalm. 18.26. The second sense is, what measure you mete to others, it shall be measured againe to you. Ʋt bonis sit bene, sit malis malè: finis responsurus Medias. With the froward thou wilt show thy self froward, Psalm. 18.26. The second sense is, what measure you meet to Others, it shall be measured again to you.
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This is noted by Abraham and Dives. And Saint Paul, 2 Thes. it is a righteous thing with God.
This is noted by Abraham and Dives. And Saint Paul, 2 Thebes it is a righteous thing with God.
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An example wee have the Babylonians, Ierem. 25. And in the Revelation: if any lead into captivity, he shall be lead into Captivity; an Exampl we have the Babylonians, Jeremiah 25. And in the Revelation: if any led into captivity, he shall be led into Captivity;
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if any kill with the sword, he shall be killed with the sword. if any kill with the sword, he shall be killed with the sword.
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This confession did Adonibezek make when the Children of Israel cut off the thumbes of his hands and his feet. Seventy Kings (saith he) having their thumbs of their hands and feet cut off, gathered crumbs under my Table:
This Confessi did Adonibezek make when the Children of Israel Cut off the thumbs of his hands and his feet. Seventy Kings (Says he) having their thumbs of their hands and feet Cut off, gathered crumbs under my Table:
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as J have done, so God hath dealt with me, hath rewarded me. as J have done, so God hath dealt with me, hath rewarded me.
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He that stops his eare at the Cry of the poore, himselfe shall cry and not bee heard, Pro. 21.13. 1 Sam. 26.23. Proverbs 21. Quodcunque vultis ut hemines vobis faciant, faciatis illis. He that stops his ear At the Cry of the poor, himself shall cry and not be herd, Pro 21.13. 1 Sam. 26.23. Proverbs 21. Quodcunque Wills ut hemines vobis faciant, faciatis illis.
pns31 cst vvz po31 n1 p-acp dt n1 pp-f dt j, px31 vmb vvi cc xx vbi vvn, np1 crd. crd np1 crd. n2 crd fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la.
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And David grounds his speech u upon this, 1 Sam. 26.23.
And David grounds his speech u upon this, 1 Sam. 26.23.
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The lesson is, we must forbeare from wrong, and doe good unto our neighbour, that God may spare us,
The Lesson is, we must forbear from wrong, and do good unto our neighbour, that God may spare us,
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and do good unto us according to our workes. But workes are considered not so much according to the substance of the thing done,
and do good unto us according to our works. But works Are considered not so much according to the substance of the thing done,
cc vdb j p-acp pno12 vvg p-acp po12 n2. p-acp n2 vbr vvn xx av av-d vvg p-acp dt n1 pp-f dt n1 vdn,
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1659
as the circumstance wherewith it is done: for aliud est mandati executio, aliud virtus.
as the circumstance wherewith it is done: for Aliud est Mandati Execution, Aliud virtus.
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1660
Executio mandati dicitur id quod ipso opere in mandato faciendum ordinatum st• virtus autem in hoc sita est, ut placeat veritati id quod actum est.
Execution Mandati dicitur id quod ipso Opere in Commandment faciendum ordinatum st• virtus autem in hoc sita est, ut placeat Veritati id quod Acts est.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la n1 fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la fw-la fw-la.
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1661
For God seeth not as man seeth: he looketh not upon the outward, but the inward man.For God sees not as man sees: he looks not upon the outward, but the inward man.
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1662
A good man out of the good treasure of his heart, bringeth forth good things; And an evill, &c. Read the excellent exposition of the Labourers in the Vineyard.A good man out of the good treasure of his heart, brings forth good things; And an evil, etc. Read the excellent exposition of the Labourers in the Vineyard.
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1663
God is a searcher of the heart and reines. God is a searcher of the heart and reins.
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1664
Yet how saith the Scripture? that to whom much is given, of him much shall be required;
Yet how Says the Scripture? that to whom much is given, of him much shall be required;
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& potentes potenter punientur. God loves not only bonum, but bene; otherwise pretium moretricis might be accepted,& potentes potenter punientur. God loves not only bonum, but be; otherwise Price moretricis might be accepted,
cc fw-la fw-la fw-la. np1 vvz xx av-j fw-la, p-acp vbn; av fw-la fw-la vmd vbi vvn,
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1666
and their workes, Esay 1. and 66. What say we to that of the Papists commendations of Infidels workes? Surely, the worke is good, according to the judgment of man,
and their works, Isaiah 1. and 66. What say we to that of the Papists commendations of Infidels works? Surely, the work is good, according to the judgement of man,
cc po32 n2, np1 crd cc crd q-crq vvb pns12 p-acp d pp-f dt njp2 n2 pp-f n2 n2? np1, dt n1 vbz j, vvg p-acp dt n1 pp-f n1,
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1667
and so hath the rewards that are so deemed of naturall men. So was Nebuchadnezzar, Iehu and others rewarded.
and so hath the rewards that Are so deemed of natural men. So was Nebuchadnezzar, Iehu and Others rewarded.
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1668
But out of this Observation, that the mind, and not the action is rewarded, here arise two excellent points.
But out of this Observation, that the mind, and not the actium is rewarded, Here arise two excellent points.
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1669
The one is, that we must take the definition of a good worke from the Scripture.
The one is, that we must take the definition of a good work from the Scripture.
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1670
The end of the Commandement is Charity out of a pure heart and a good conscience, and faith unfeigned.
The end of the Commandment is Charity out of a pure heart and a good conscience, and faith unfeigned.
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1671
For God respecteth not so much opus operatum, as opus operantis: and when it is said, secundum opus, it is taken with all his circumstances:
For God respecteth not so much opus operatum, as opus operantis: and when it is said, secundum opus, it is taken with all his Circumstances:
p-acp np1 vvz xx av d fw-la fw-la, p-acp fw-la fw-la: cc c-crq pn31 vbz vvn, fw-la fw-la, pn31 vbz vvn p-acp d po31 n2:
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1672
for ordinata and subordinata though they be not expressed, they are understood; otherwise we shall commit many absurdities in expounding the Scriptures.
for Ordinary and Subordinata though they be not expressed, they Are understood; otherwise we shall commit many absurdities in expounding the Scriptures.
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1673
When the effects of Faith are given to Charity, to the feare of the Lord, to Repentance, &c. Faith must worke by Charity:
When the effects of Faith Are given to Charity, to the Fear of the Lord, to Repentance, etc. Faith must work by Charity:
c-crq dt n2 pp-f n1 vbr vvn p-acp n1, p-acp dt n1 pp-f dt n1, p-acp n1, av n1 vmb vvi p-acp n1:
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and a worke tantum habet virtutis quantum fidei & charitatis. It is Saint Augustines rule; Bonum opus, intentionem fides distinguit. Aug. praefat. sp.
and a work Tantum habet virtue quantum fidei & charitatis. It is Saint Augustine's Rule; Bonum opus, intentionem fides distinguit. Aug. Praeface. Spa.
cc dt n1 fw-la fw-la fw-la fw-la fw-la cc fw-la. pn31 vbz n1 njp2 vvi; fw-la fw-la, fw-la fw-la fw-la. np1 n1. wd.
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31. And this overthroweth all the workes, that are about merit, for the foundation of the reward is faith, which beares out all the defects of our conscience and of Charity.
31. And this Overthroweth all the works, that Are about merit, for the Foundation of the reward is faith, which bears out all the defects of our conscience and of Charity.
crd cc d vvz d dt n2, cst vbr p-acp n1, p-acp dt n1 pp-f dt n1 vbz n1, r-crq vvz av d dt n2 pp-f po12 n1 cc pp-f n1.
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1676
The second thing that this doth yeeld is, that all men herein are equalled, because a man is accepted according to that which he hath, not according to that which hee hath not.
The second thing that this does yield is, that all men herein Are equaled, Because a man is accepted according to that which he hath, not according to that which he hath not.
dt ord n1 cst d vdz vvi vbz, cst d n2 av vbr vvn, c-acp dt n1 vbz vvn vvg p-acp d r-crq pns31 vhz, xx vvg p-acp d r-crq pns31 vhz xx.
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1677
According to workes. We must looke immediately to our selves, and foresee our conditions of reward or punishment:According to works. We must look immediately to our selves, and foresee our conditions of reward or punishment:
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1678
But we must not lay our foundation there, but goe higher, remembring that of God in Moses, Secreta mea mihi, my lawes are for you.
But we must not lay our Foundation there, but go higher, remembering that of God in Moses, Secreta mea mihi, my laws Are for you.
cc-acp pns12 vmb xx vvi po12 n1 a-acp, cc-acp vvb jc, vvg cst pp-f np1 p-acp np1, fw-la fw-la fw-la, po11 n2 vbr p-acp pn22.
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1679
And seeing the other vertues are in the sight only of God, and the works before the world:
And seeing the other Virtues Are in the sighed only of God, and the works before the world:
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1680
God that will judge in the sight of the world, will judge according to works. Reward. Hoc ipsum laborare mercedis loco habendum:
God that will judge in the sighed of the world, will judge according to works. Reward. Hoc ipsum laborare mercedis loco habendum:
np1 cst vmb vvi p-acp dt n1 pp-f dt n1, vmb vvi vvg p-acp n2. n1. fw-la fw-la fw-la fw-la fw-la fw-la:
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1681
it is an honour to doe so here by grace; for it is the uttermost we shall attaine unto in the state of glory.
it is an honour to do so Here by grace; for it is the uttermost we shall attain unto in the state of glory.
pn31 vbz dt n1 pc-acp vdi av av p-acp n1; c-acp pn31 vbz dt j pns12 vmb vvi p-acp p-acp dt n1 pp-f n1.
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1682
For what is the greatest reward of glory, but to stand by the throne and praise God? and it is our duty:
For what is the greatest reward of glory, but to stand by the throne and praise God? and it is our duty:
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1683
yet no man shutts the doors of God in vaine.
yet no man shutts the doors of God in vain.
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1684
The servant must come with his talent, and enter into his masters joy, or into utter darknes.
The servant must come with his talon, and enter into his Masters joy, or into utter darkness.
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1685
Behold I come, and my reward is with me. Behold I come, and my reward is with me.
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1686
Reward, Isay 40.10, 62, 11. But where doth God reward? in this life, or in the next? Ordinarily God doth it in both:
Reward, Saiah 40.10, 62, 11. But where does God reward? in this life, or in the next? Ordinarily God does it in both:
n1, np1 crd, crd, crd cc-acp q-crq vdz np1 vvi? p-acp d n1, cc p-acp dt ord? av-jn n1 vdz pn31 p-acp d:
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1687
he suffereth not the sinnes of his owne children unpunished, nor the rightnesse of the heathen temporally unrewarded:
he suffers not the Sins of his own children unpunished, nor the rightness of the heathen temporally unrewarded:
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1688
hee keepeth eternall rewards of mercy for his children, and of plagues for his enemies. That God punisheth his children, read the stories of Moses, David, Aaron: that he rewardeth see supra.
he Keepeth Eternal rewards of mercy for his children, and of plagues for his enemies. That God Punisheth his children, read the stories of Moses, David, Aaron: that he Rewardeth see supra.
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1689
But he punisheth his children, not taking his mercie from them, but virga viri, which at the most can but kill the body;
But he Punisheth his children, not taking his mercy from them, but virga viri, which At the most can but kill the body;
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1690
but not Dei, that casts both body and soule into hell fire. Yea it is Enos, of a weake feeble man.
but not Dei, that Cast both body and soul into hell fire. Yea it is Enos, of a weak feeble man.
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1691
They drinke of the Red Wine, but the wicked have the dregs.
They drink of the Read Wine, but the wicked have the dregs.
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1692
The strokes of God upon his enemies are described, Esay 30, 32.27, 7. He will not strike twice.
The Strokes of God upon his enemies Are described, Isaiah 30, 32.27, 7. He will not strike twice.
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1693
It is good wee consider every man his wayes, and turne his feete unto GODS Commandements:
It is good we Consider every man his ways, and turn his feet unto GOD'S commandments:
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for GOD will enter into judgement even with those that strive to bee most in favour.
for GOD will enter into judgement even with those that strive to be most in favour.
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1695
The summe of all is this. What we have done, and how we have lived towards God, yea and towards men.
The sum of all is this. What we have done, and how we have lived towards God, yea and towards men.
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1696
O Lord God of Truth, that in witnesse of thy constancy, and for reliefe of our infirmity, hast many times and wayes informed us of thy power and mercy:
Oh Lord God of Truth, that in witness of thy constancy, and for relief of our infirmity, hast many times and ways informed us of thy power and mercy:
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1697
grant that what thou speakest, we may heare attentively and obediently, and thereby bee so qualified through thy grace, to use those holy meanes which lead to a happie end.
grant that what thou Speakest, we may hear attentively and obediently, and thereby be so qualified through thy grace, to use those holy means which led to a happy end.
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1698
That when thou takest account of our lives, and tryest our works what we have bin towards thee, towards our neighbour;
That when thou Takest account of our lives, and Triest our works what we have been towards thee, towards our neighbour;
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that we may be such as may partake thy glory, and bee crowned of thy mercy, per Dominum nostrum Iesum. { inverted ⁂ }
that we may be such as may partake thy glory, and be crowned of thy mercy, per Dominum nostrum Jesus. { inverted ⁂ }
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1700
A SERMON PREACHED AT SAINT CROSSE WINCHESTER. PSALM. 82. ver. 5. They understand not, they consider not, they walke on in darknesse.
A SERMON PREACHED AT SAINT CROSS WINCHESTER. PSALM. 82. ver. 5. They understand not, they Consider not, they walk on in darkness.
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1701
All the foundations of the land are moved.
All the foundations of the land Are moved.
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1702
THe Originall of Magistrates, the duty answerable thereto required in Magistrates, the danger of the defects,
THe Original of Magistrates, the duty answerable thereto required in Magistrates, the danger of the defects,
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1703
and who must remedy what is amisse by the default, there are foure points contained in this Psalme.
and who must remedy what is amiss by the default, there Are foure points contained in this Psalm.
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Magistrates are from God, and hee resides among them, Magistrates must proceede like God, partiality must be farre from them, Magistrates defects are dangerous both to the state and to themselves:
Magistrates Are from God, and he resides among them, Magistrates must proceed like God, partiality must be Far from them, Magistrates defects Are dangerous both to the state and to themselves:
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1705
finally God can and will redresse the evils that spring from them, because hee is Soveraigne in and over those places and persons which are misgoverned by them.
finally God can and will redress the evils that spring from them, Because he is Sovereign in and over those places and Persons which Are misgoverned by them.
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1706
Of those foure points I have chosen the third, and thereof but one part; even so much as is contained in this fifth verse, whereon for my better direction,
Of those foure points I have chosen the third, and thereof but one part; even so much as is contained in this fifth verse, whereon for my better direction,
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and your fuller satisfaction, it may please you to observe with me these three points.
and your fuller satisfaction, it may please you to observe with me these three points.
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First, The defects in the Magistrates, They understand not, they consider not, they walke on in darknesse.
First, The defects in the Magistrates, They understand not, they Consider not, they walk on in darkness.
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Secondly, The danger of the state, All the foundations of the land are moved. 3. The Collection of both, which may be framed two wayes;
Secondly, The danger of the state, All the foundations of the land Are moved. 3. The Collection of both, which may be framed two ways;
ord, dt n1 pp-f dt n1, d dt n2 pp-f dt n1 vbr vvn. crd dt n1 pp-f d, r-crq vmb vbi vvn crd n2;
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either thus, They understand not, and therefore all the foundations are moved;
either thus, They understand not, and Therefore all the foundations Are moved;
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1711
or thus, They understand not, and yet behold, all the foundations, &c. Of these two senses, the first makes the danger of a state, the fruit of a bad Magistrate;
or thus, They understand not, and yet behold, all the foundations, etc. Of these two Senses, the First makes the danger of a state, the fruit of a bad Magistrate;
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the second taxeth in Magistrates stupidity, if they be not moved with the Common-wealths calamities.
the second Taxes in Magistrates stupidity, if they be not moved with the Commonwealths calamities.
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To these three points, by Gods assistance and your Christian patience, I will speake briefly and in their order.
To these three points, by God's assistance and your Christian patience, I will speak briefly and in their order.
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1714
They understand not. The mother of imperfections and root of all defects markable in Magistrates, may be reduced to three, all mentioned in the first part of the verse:They understand not. The mother of imperfections and root of all defects markable in Magistrates, may be reduced to three, all mentioned in the First part of the verse:
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1715
for either they understand not, and that is Ignorance; or they consider not, and that is Negligence;
for either they understand not, and that is Ignorance; or they Consider not, and that is Negligence;
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1716
or they walke on in darkenesse, and that is want of conscience.
or they walk on in darkness, and that is want of conscience.
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1717
Touching ignorance, the Sonne of Syrach reckoning diverse trades, some manuary, some imployed in husbandry, concludeth in effect thus.
Touching ignorance, the Son of Sirach reckoning diverse trades, Some manuary, Some employed in Husbandry, Concludeth in Effect thus.
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1718
Although without these a City cannot be maintained, yet by these a City must not be governed:
Although without these a city cannot be maintained, yet by these a city must not be governed:
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1719
these sit not upon the seat of Iudgment, these cannot declare the forme of the Law, they are not meet to discerne hard matters:
these fit not upon the seat of Judgement, these cannot declare the Form of the Law, they Are not meet to discern hard matters:
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1720
such things must be left unto the learned, which must with much paine attaine great wisdome, Prov. 8. By me Kings Reigne, and Princes decree Iustice:
such things must be left unto the learned, which must with much pain attain great Wisdom, Curae 8. By me Kings Reign, and Princes Decree justice:
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1721
by me Nobles beare rule, and all the Iudges of the earth. And the Author of the booke of Wisdome.by me Nobles bear Rule, and all the Judges of the earth. And the Author of the book of Wisdom.
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1722
If your delight bee in Thrones and Scepters, then honour Wisedome. If your delight be in Thrones and Sceptres, then honour Wisdom.
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1723
When Moses tyred with the government of all Israel, would unburthen part of his charge upon other mens shoulders;
When Moses tired with the government of all Israel, would unburthen part of his charge upon other men's shoulders;
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1724
bring (saith he) unto me men of understanding and wisdome, knowne men among your Tribes,
bring (Says he) unto me men of understanding and Wisdom, known men among your Tribes,
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1725
and I will appoint them R•ulers over you. And David exhorteth thus, Psalm. 2. Be wise ô yee Kings; be learned, Ps. 2.10. yee that are Iudges of the earth. and I will appoint them R•ulers over you. And David exhorteth thus, Psalm. 2. Be wise o ye Kings; be learned, Ps. 2.10. ye that Are Judges of the earth.
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1726
It was a speciall Caveat in Artaxerves Letters Patents granted to Ezra, Chapter 7. Thou ô Ezra, according to the wisdome of thy God, Ez•. 7.25. which is in thine hand, appoint Iudges and Arbiters over the people;
It was a special Caveat in Artaxerves Letters Patents granted to Ezra, Chapter 7. Thou o Ezra, according to the Wisdom of thy God, Ez•. 7.25. which is in thine hand, appoint Judges and Arbiters over the people;
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1727
even such Iudges and Arbiters which know the law of thy God, and teach thou them that know it not. even such Judges and Arbiters which know the law of thy God, and teach thou them that know it not.
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1728
The reason of this rule and practise is delivered by the Son of Syrach, a wise Iudge nourte•eth the people with discretion,
The reason of this Rule and practice is Delivered by the Son of Sirach, a wise Judge nourte•eth the people with discretion,
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1729
and the government of a prudent man is well ordered; but it is a heavy judgment, when fooles doe sit upon the seat of God. and the government of a prudent man is well ordered; but it is a heavy judgement, when Fools do fit upon the seat of God.
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1730
God himselfe hath spoken it, Esa. 3. I wil appoint children to be their Princes, and Babes, shall rule over them; God himself hath spoken it, Isaiah 3. I will appoint children to be their Princes, and Babes, shall Rule over them;
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1731
Children and babes, not in yeeres, but in discretion: and marke the reason, that they may oppresse one the other, every man his neighbour;
Children and babes, not in Years, but in discretion: and mark the reason, that they may oppress one the other, every man his neighbour;
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1732
the young shall presume against the old, and the vile against the Noble. the young shall presume against the old, and the vile against the Noble.
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1733
is not then without cause, that the Preacher recounteth it for one of the evils which he hath seene under the Sun, is not then without cause, that the Preacher recounteth it for one of the evils which he hath seen under the Sun,
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1734
namely, that folly is set in great dignity, and they that are rich in understanding, (for so he meanes,namely, that folly is Set in great dignity, and they that Are rich in understanding, (for so he means,
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1735
as it appeares by the Antithesis) doe sit in low or base place:
as it appears by the Antithesis) do fit in low or base place:
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1736
for as snow in Summer, and raine in harvest, so (saith Salomon, Pro. 26.1. Prov. 26.) is honour unseemly for a foole. for as snow in Summer, and rain in harvest, so (Says Solomon, Pro 26.1. Curae 26.) is honour unseemly for a fool.
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1737
A Governour then must be wise; and his meanes of wisdome are two; the one from earth, the other from heaven:
A Governor then must be wise; and his means of Wisdom Are two; the one from earth, the other from heaven:
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1738
from earth, for by his own Industry hee must conceave the grounds and rules of Law, he must consider the Iudgements of former men, he must compare the events of sundry times,
from earth, for by his own Industry he must conceive the grounds and rules of Law, he must Consider the Judgments of former men, he must compare the events of sundry times,
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1739
and his understanding must be, multorum mens in unum collecta, as Nazianzene speaketh of a History;
and his understanding must be, multorum Mens in Unum Collecta, as Nazianzene speaks of a History;
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1740
that is, his understanding must be compounded of the discretion of many men.
that is, his understanding must be compounded of the discretion of many men.
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1741
Besides this, from heaven hee must receave the Spirit of God, that Heroicall spirit, which is vouchsafed them that sit upon the seat of God.
Beside this, from heaven he must receive the Spirit of God, that Heroical Spirit, which is vouchsafed them that fit upon the seat of God.
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1742
Mens causes are mutable, as are men, and receave manifold Sophistications by the cunning of men:
Men's Causes Are mutable, as Are men, and receive manifold Sophistications by the cunning of men:
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1743
therefore resolution of them and judgment upon them, must proceed from men which can throughly sound the nature of them;
Therefore resolution of them and judgement upon them, must proceed from men which can thoroughly found the nature of them;
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1744
which is very hard for a meane naturall man:
which is very hard for a mean natural man:
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1745
therefore doth God grant an extraordinary spirit of wisdome to Moses, and also to the seventie Assistants of Moses; to Princes,
Therefore does God grant an extraordinary Spirit of Wisdom to Moses, and also to the seventie Assistants of Moses; to Princes,
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1746
and to such as are joyned in Commission with Princes.
and to such as Are joined in Commission with Princes.
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1747
It is true, that the lesse the Iewes had of meanes naturall, the more they had of supernaturall:
It is true, that the less the Iewes had of means natural, the more they had of supernatural:
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1748
but no nation was ever so furnished with the naturall, but it had need of the supernaturall:
but no Nation was ever so furnished with the natural, but it had need of the supernatural:
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1749
and God never denyeth it, if men have grace to pray for it, if when they are called upon earth to supply the place of God, they become humble petitioners with Salomon for wisdome unto God.
and God never denyeth it, if men have grace to pray for it, if when they Are called upon earth to supply the place of God, they become humble petitioners with Solomon for Wisdom unto God.
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1750
But of that which hath beene spoken, the nature and parts of the first defect, may be easily conceaved;
But of that which hath been spoken, the nature and parts of the First defect, may be Easily conceived;
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1751
Ignorance is opposite to government, and that Magistrate is ignorant which wanteth those meanes, which he must have either from earth, or else from heaven.
Ignorance is opposite to government, and that Magistrate is ignorant which Wants those means, which he must have either from earth, or Else from heaven.
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1752
The second defect is Negligence, they consider not.
The second defect is Negligence, they Consider not.
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1753
Although all things be naked (as Saint Paul speaketh Heb. 4.) before the eyes of God, Although all things be naked (as Saint Paul speaks Hebrew 4.) before the eyes of God,
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1754
yet is there a solemne inquisition and processe annexed commonly to the eminent Iudgments of God.
yet is there a solemn inquisition and process annexed commonly to the eminent Judgments of God.
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1755
Read it of Adam, of Cain, of Babel, and of Sodome. Yea to this purpose God is said to proceede sometimes with scales or weights, sometimes with line and levell, and sometimes with a touchstone. With scales and weights.
Read it of Adam, of Cain, of Babel, and of Sodom. Yea to this purpose God is said to proceed sometime with scales or weights, sometime with line and level, and sometime with a touchstone. With scales and weights.
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1756
All the wayes of man are before the eyes of God (saith Solomon ) and hee pondereth all his wayes with line and levell. All the ways of man Are before the eyes of God (Says Solomon) and he pondereth all his ways with line and level.
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1757
Pro. 5.21. 2 King. 21.13. Prov. 5. I will (saith God ) 2. Kings, stretch forth the line of Samaria upon Jerusalem,
Pro 5.21. 2 King. 21.13. Curae 5. I will (Says God) 2. Kings, stretch forth the line of Samaria upon Jerusalem,
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1758
and the plummet of the house of Ahab, that is, I will measure unto them the same Iudgement. Sometimes with the touchstone.and the plummet of the house of Ahab, that is, I will measure unto them the same Judgement. Sometime with the touchstone.
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1759
So God is said not onely to search the hearts, but also to try the reynes. In a word, the author of the booke of wisedome giveth this rule of Gods proceeding;
So God is said not only to search the hearts, but also to try the reins. In a word, the author of the book of Wisdom gives this Rule of God's proceeding;
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1760
he disposeth all things in number, weight and measure. God needeth no such circumspection, but his actions are mens directions.
he Disposeth all things in number, weight and measure. God needs no such circumspection, but his actions Are men's directions.
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1761
Gods warinesse doth condemne mans rashnes;
God's wariness does condemn men rashness;
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1762
he teacheth us, that it is hard for man not to swerve from equity, except hee pronounce with great maturity.
he Teaches us, that it is hard for man not to swerve from equity, except he pronounce with great maturity.
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1763
The Emperours Tiberius in Dion, and Theodosius in Theodoret, are commended for deferring execution upon judgement, the one tenne dayes, the other thirty; The emperors Tiberius in Dion, and Theodosius in Theodoret, Are commended for deferring execution upon judgement, the one tenne days, the other thirty;
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1764
that deliberation might correct what is done in passion.
that deliberation might correct what is done in passion.
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1765
And indeed right judgment given without circumspection required in judgement, doth make that decision to be a sin to the Iudge, which is just in regard of the cause;
And indeed right judgement given without circumspection required in judgement, does make that decision to be a since to the Judge, which is just in regard of the cause;
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1766
for God loveth not Adjectives, but Adverbs; that is, considereth not so much what we do, as how.
for God loves not Adjectives, but Adverbs; that is, Considereth not so much what we do, as how.
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1767
The parts of a Magistrates negligence are three:
The parts of a Magistrates negligence Are three:
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1768
either because he taketh not sufficient time, or because his industry is wan•ing to his time,
either Because he Takes not sufficient time, or Because his industry is wan•ing to his time,
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1769
or finally looking through the spectacles of his bribes: two blind affections, prejudice and partiality, suffer him not to see the truth,
or finally looking through the spectacles of his Bribes: two blind affections, prejudice and partiality, suffer him not to see the truth,
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1770
although hee take never so much time. I need not amplifie; being but briefly uttered, they may bee fully conceaved.
although he take never so much time. I need not amplify; being but briefly uttered, they may be Fully conceived.
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1771
The summe of the second defect is, that a sentence of a Magistrate, which cannot be easily recalled, must not bee rashly pronounced:
The sum of the second defect is, that a sentence of a Magistrate, which cannot be Easily Recalled, must not be rashly pronounced:
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1772
as God, so the Magistrate must pronounce leisurely, carefully, unaffectionately, Otherwise hee is ignorant of the cause, and that willingly;
as God, so the Magistrate must pronounce leisurely, carefully, unaffectionately, Otherwise he is ignorant of the cause, and that willingly;
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1773
and hee cannot excuse himselfe before God, if he judge unjustly. The third defect is want of conscience, they walke on in darkenesse.
and he cannot excuse himself before God, if he judge unjustly. The third defect is want of conscience, they walk on in darkness.
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1774
Darkenes and light, as naturally, soe spiritually are opposed one to the other, and may bee conceaved the one by the other. Light naturally hath three properties;
Darkness and Light, as naturally, so spiritually Are opposed one to the other, and may be conceived the one by the other. Light naturally hath three properties;
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1775
it is cleare, pure and pleasant: therefore it noteth spiritually clearenes of understanding, purenes of conversation, and blessednes of condition:
it is clear, pure and pleasant: Therefore it notes spiritually clearness of understanding, pureness of Conversation, and blessedness of condition:
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1776
so contrariwise darkenesse hath three properties;
so contrariwise darkness hath three properties;
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1777
naturally it is obscure, impure and unpleasant, and noteth spiritually obscurenes of understanding, impurenesse of conversation and cursednes of condition.
naturally it is Obscure, impure and unpleasant, and notes spiritually obscureness of understanding, impureness of Conversation and cursedness of condition.
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1778
Not to touch the other branches, unto this place I fit the second, by darkenesse understanding sinfulnes,
Not to touch the other branches, unto this place I fit the second, by darkness understanding sinfulness,
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1779
for that ignorance was taxed in the first note, they understand not; and cursednes is an effect of all three defects.
for that ignorance was taxed in the First note, they understand not; and cursedness is an Effect of all three defects.
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1780
The middle sense then agreeth best to the place;
The middle sense then agreeth best to the place;
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1781
for wicked men are called Children of darkenes, their state is a subjection to the prince of darkenes,
for wicked men Are called Children of darkness, their state is a subjection to the Prince of darkness,
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1782
and their deedes are called workes of darkenes. To walke is to proceed, not with feete, but with affections:
and their Deeds Are called works of darkness. To walk is to proceed, not with feet, but with affections:
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1783
for as the earth is the middle place, so our birth is the middle way betweene hell and heaven;
for as the earth is the middle place, so our birth is the middle Way between hell and heaven;
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1784
and because our soule is an active substance, it never maketh a stand;
and Because our soul is an active substance, it never makes a stand;
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1785
we ever move on, either in the broad way to hell, or the narrow way to heaven, Solomon teacheth it by a resemblance;
we ever move on, either in the broad Way to hell, or the narrow Way to heaven, Solomon Teaches it by a resemblance;
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1786
the way of righteous men is like the morning light, which shineth more and more untill the perfect day: the Way of righteous men is like the morning Light, which shines more and more until the perfect day:
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1787
but the way of the wicked is darkenes, like the evening twilight, that thickeneth more and more untill the midnight, that is, they goe on in darkenesse,
but the Way of the wicked is darkness, like the evening twilight, that thickeneth more and more until the midnight, that is, they go on in darkness,
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1788
untill they come to utter darkenesse. To walke on then in darkenesse is to proceed in wickednes.until they come to utter darkness. To walk on then in darkness is to proceed in wickedness.
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1789
But because Magistrates doe sustaine a double person; one as they are men, the other as they governe men;
But Because Magistrates do sustain a double person; one as they Are men, the other as they govern men;
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1790
wee must consider what is their especiall wickednesse, not as they are men, but as they governe men.
we must Consider what is their especial wickedness, not as they Are men, but as they govern men.
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1791
Governours, as the Scripture speaketh, must be light of the eyes, breath of the nostrills, and confidence of the hearts of the people.
Governors, as the Scripture speaks, must be Light of the eyes, breath of the nostrils, and confidence of the hearts of the people.
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1792
A good Magistrate must be a refuge against the wind, and as the shadow of a mighty rocke in a weary land, that is, the good of the land must be procured,
A good Magistrate must be a refuge against the wind, and as the shadow of a mighty rock in a weary land, that is, the good of the land must be procured,
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1793
and the evill removed by them.
and the evil removed by them.
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1794
But had Magistrates are compared to nets and snares, which serve to ensnare and take the people;
But had Magistrates Are compared to nets and snares, which serve to ensnare and take the people;
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1795
to bryars and thornes, which serve to spoile and fleece the people; to wolves and to lyons, which murder and devoure the people.
to briars and thorns, which serve to spoil and fleece the people; to wolves and to lyons, which murder and devour the people.
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1796
In a word, the three maine sinnes, which the Scripture doth condemne in Magistrates bee, First their wilinesse, Secondly their covetousnes, Thirdly their blood thirstines.
In a word, the three main Sins, which the Scripture does condemn in Magistrates be, First their wiliness, Secondly their covetousness, Thirdly their blood thirstiness.
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1797
The summe then of the third defect is, that bad Magistrates, whose care should bee to provide for the common weales happinesse, are commonly ring-leaders unto the greatest wickednes, purposely, gladly and obstinately, given over unto sinfulnesse.
The sum then of the third defect is, that bad Magistrates, whose care should be to provide for the Common weals happiness, Are commonly ringleaders unto the greatest wickedness, purposely, gladly and obstinately, given over unto sinfulness.
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1798
And this of the three defects, the Magistrates ignorance, negligence, and want of conscience. I come to the second point.
And this of the three defects, the Magistrates ignorance, negligence, and want of conscience. I come to the second point.
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1799
The second point opens the danger of the state in these wordes, All the foundations of the land are shaken.
The second point Opens the danger of the state in these words, All the foundations of the land Are shaken.
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1800
Corporations are commonly resembled to buildings; because as buildings, so corporations, must have their parts united, and the whose supported;
Corporations Are commonly resembled to buildings; Because as buildings, so corporations, must have their parts united, and the whose supported;
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1801
otherwise either of them would be easily dissolved and subverted. The foundations of a land are those things which doe establish a land.
otherwise either of them would be Easily dissolved and subverted. The foundations of a land Are those things which do establish a land.
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1802
In a Christian Common weale the foundations are double;
In a Christian Common weal the foundations Are double;
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1803
one as it is a Church of God, the other as it is a societie of men.
one as it is a Church of God, the other as it is a society of men.
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1804
First as it is a Church of God, the foundations are threefold, First God, Secondly Christ, Thirdly the holy Spirit.
First as it is a Church of God, the foundations Are threefold, First God, Secondly christ, Thirdly the holy Spirit.
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1805
God, for in him we live, move and have our being.
God, for in him we live, move and have our being.
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1806
God is called IEHOVAH, because he is of himselfe, and every other thing is of him, by him, and for him; God is called JEHOVAH, Because he is of himself, and every other thing is of him, by him, and for him;
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1807
so if there be no God, there can be no world. It is then the foolish Atheist that saith, there is no God;
so if there be no God, there can be no world. It is then the foolish Atheist that Says, there is no God;
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1808
that neither good nor evill proceed from God; that neither good nor evil proceed from God;
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1809
that if any of the wicked are preferred of God, there is no reason why wee should looke for a Iudgement day of God.
that if any of the wicked Are preferred of God, there is no reason why we should look for a Judgement day of God.
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1810
The second foundation is Christ, who of God is made unto us wisedome, righteousnesse, 1. Co. 1 30. sanctification and redemption.
The second Foundation is christ, who of God is made unto us Wisdom, righteousness, 1. Co. 1 30. sanctification and redemption.
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1811
And it is the voyce of the superstitious Papist, that perverteth this wisedome of God, by coupling traditions with the word of God;
And it is the voice of the superstitious Papist, that perverteth this Wisdom of God, by coupling traditions with the word of God;
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1812
this righteousnes, by sorting their merits with the precious bloud of the Sonne of God;
this righteousness, by sorting their merits with the precious blood of the Son of God;
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1813
this sanctification, by presuming of their perfections greater then they can bee attained unto by the law of God;
this sanctification, by presuming of their perfections greater then they can be attained unto by the law of God;
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1814
this redemption by their purgatory, a place wherein themselves doe shut, and from which they doe loose men without warrant of the word,
this redemption by their purgatory, a place wherein themselves do shut, and from which they do lose men without warrant of the word,
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1815
or concurrency of the worke of Christ, First the onely Redeemer granted to the Church of God,
or concurrency of the work of christ, First the only Redeemer granted to the Church of God,
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1816
and secondly the onely foundation of those living stones, whereof consisteth the spirituall house of God:
and secondly the only Foundation of those living stones, whereof Consisteth the spiritual house of God:
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1817
we must be founded not on this, but on the former faith.
we must be founded not on this, but on the former faith.
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1818
The third foundation is the Spirit, which they have of God, which are called to bee sonnes of God, by this Spirit they live, by this Spirit they are led, by this Spirit they bring forth fruits, and are imployed in workes:
The third Foundation is the Spirit, which they have of God, which Are called to be Sons of God, by this Spirit they live, by this Spirit they Are led, by this Spirit they bring forth fruits, and Are employed in works:
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1819
such fruites and such workes as God hath commanded, and by which the Church may be benefitted.
such fruits and such works as God hath commanded, and by which the Church may be benefited.
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1820
Saint Paul tells the Ephesians (Chap. 3.) that they must be founded in love, and wisheth Timothy, that hee exhort men, that they be ready to distribute and communicate, laying up for themselves in store a good foundation against the time to come. Saint Paul tells the Ephesians (Chap. 3.) that they must be founded in love, and wishes Timothy, that he exhort men, that they be ready to distribute and communicate, laying up for themselves in store a good Foundation against the time to come.
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1821
These three foundations of the Church have a mutuall collection: for the second cannot be without the first, nor the third without the second.
These three foundations of the Church have a mutual collection: for the second cannot be without the First, nor the third without the second.
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1822
For God was in Christ redeeming us, and from Christ wee receave that Spirit which sanctifieth us;
For God was in christ redeeming us, and from christ we receive that Spirit which Sanctifieth us;
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1823
we must hold them joyntly as one, because we rase all, if we deny one. The second foundation is of the common weale, and that is also three-fold:
we must hold them jointly as one, Because we raze all, if we deny one. The second Foundation is of the Common weal, and that is also threefold:
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1824
the person of the Prince, the execution of justice, and the care of the common good;
the person of the Prince, the execution of Justice, and the care of the Common good;
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1825
the persou of the Prince must be naturall.
the persou of the Prince must be natural.
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1826
God by his Prophet Jeremy (Chap. 30.) promising to returne the captivity of Iacobs tents, and to have compassion of his dwelling places, addeth, that the City shall bee founded upon her own heape, that the place shall remaine as aforetime, the people shall bee founded as before time,
God by his Prophet Jeremiah (Chap. 30.) promising to return the captivity of Iacobs tents, and to have compassion of his Dwelling places, adds, that the city shall be founded upon her own heap, that the place shall remain as aforetime, the people shall be founded as before time,
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1827
for their noble ruler shall be of themselves, Deu. 17.15. and their Governour proceed from amidst them. for their noble ruler shall be of themselves, Deu. 17.15. and their Governor proceed from amid them.
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1828
In the Law God commanded the Israelites, If they chuse a King, they shall chuse one of their owne brethren.
In the Law God commanded the Israelites, If they choose a King, they shall choose one of their own brothers.
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1829
The reason why the Israelites resolved jointly to take David for their king, is because they were his bones and flesh:
The reason why the Israelites resolved jointly to take David for their King, is Because they were his bones and Flesh:
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1830
there must be a naturall conjunction, where wee looke for a naturall affection. Grafts doe alter their stockes in nature;
there must be a natural conjunction, where we look for a natural affection. Grafts do altar their stocks in nature;
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1831
for sweet fruite graft into a sowre stocke, doth not yield fruit answerable to the sowre juice which is naturall to the stocke.
for sweet fruit grafted into a sour stock, does not yield fruit answerable to the sour juice which is natural to the stock.
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1832
But it is not so in Policy:
But it is not so in Policy:
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1833
the Prince which is the stocke, will communicate the nature of his owne juice unto his people, which are to him as grafts.
the Prince which is the stock, will communicate the nature of his own juice unto his people, which Are to him as grafts.
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1834
Our Chronicles (to seeke no further) record wofull experience hereof in the sundry alterations in this state by Picts,
Our Chronicles (to seek no further) record woeful experience hereof in the sundry alterations in this state by Picts,
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1835
and the Danes, the Saxons, and the French:
and the Danes, the Saxons, and the French:
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1836
yea although by counterfeit pedegrees they doe pretend themselves to be naturall, yet when occasion serves, they will betray themselves to bee unnaturall.
yea although by counterfeit pedigrees they do pretend themselves to be natural, yet when occasion serves, they will betray themselves to be unnatural.
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1837
Herod burnt all the genealogies, thereby to recommend himselfe for a naturall Iew. But Flavius Josephus history is proofe enough, that hee is but at unnaturall Iew.Herod burned all the genealogies, thereby to recommend himself for a natural Iew. But Flavius Josephus history is proof enough, that he is but At unnatural Iew.
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1838
Physitians teach that herbes and plants though they bee wild, yet if they bee naturall, are more wholesome and Soverain then herbes and plants set by the Gardiner, which are caused by art, and therefore are unnaturall.
Physicians teach that herbs and plants though they be wild, yet if they be natural, Are more wholesome and Sovereign then herbs and plants Set by the Gardener, which Are caused by art, and Therefore Are unnatural.
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1839
Men must therefore take heed, least with the foolish Iewes they bee come of the stocke of the Herodians,
Men must Therefore take heed, lest with the foolish Iewes they be come of the stock of the Herodians,
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1840
or cry out against themselves, they will have no King but Caesar. The second foundation of a Common-wealth is execution of judgement.
or cry out against themselves, they will have no King but Caesar. The second Foundation of a Commonwealth is execution of judgement.
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1841
God by Esay promising manifold blessings to the Iewes remembers this for one, that they shall be founded in righteousnesse, and be farre from oppression.
God by Isaiah promising manifold blessings to the Iewes remembers this for one, that they shall be founded in righteousness, and be Far from oppression.
np1 p-acp np1 vvg j n2 p-acp dt npg1 vvz d p-acp crd, cst pns32 vmb vbi vvn p-acp n1, cc vbi j p-acp n1.
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1842
Chap. 54. Solomon saith, that righteousnesse is an everlasting foundation.Chap. 54. Solomon Says, that righteousness is an everlasting Foundation.
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1843
Although the soule be in the body, yet is the soule the foundation of the body;
Although the soul be in the body, yet is the soul the Foundation of the body;
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1844
for the members of our body are knit together by sinewes and by ligaments, they are imbroydered with veines and with arteries,
for the members of our body Are knit together by sinews and by ligaments, they Are embroidered with Veins and with arteries,
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1845
and they are covered with skin:
and they Are covered with skin:
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1846
but if the soule with naturall heate doe not foster these united parts of the body,
but if the soul with natural heat do not foster these united parts of the body,
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1847
if with spirits I doe not stirre and move the body; corruption will quickly deface the goodly sabricke of the body.
if with spirits I do not stir and move the body; corruption will quickly deface the goodly sabricke of the body.
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1848
Lawes are so many ligaments of the societies of men, and good orders are as the veines and Arteries of the society.
Laws Are so many ligaments of the societies of men, and good order Are as the Veins and Arteries of the society.
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1849
The society is as the skinne that covereth the goodly politicke body of men:
The society is as the skin that Covereth the goodly politic body of men:
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1850
but if the executing Magistrate be wanting to this body, there cannot bee long continuance of body.
but if the executing Magistrate be wanting to this body, there cannot be long Continuance of body.
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1851
Never any common-weale perished for want of lawes, their bane have beene the cold execution of their Lawes.
Never any commonweal perished for want of laws, their bane have been the cold execution of their Laws.
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1852
The third foundation is the care of the common good. The Plow (saith Solomon ) maintaineth the Scepter;
The third Foundation is the care of the Common good. The Blow (Says Solomon) maintaineth the Sceptre;
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1853
and where there is a continuall expence, there must be a carefull supply.
and where there is a continual expense, there must be a careful supply.
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1854
All rivers runne into the Sea, but all rivers must be nourished by waters which do through the pores of the earth flow from the Sea. The husbandman neglects not to take care for his seed Corne,
All Rivers run into the Sea, but all Rivers must be nourished by waters which do through the pores of the earth flow from the Sea. The husbandman neglects not to take care for his seed Corn,
av-d n2 vvn p-acp dt n1, cc-acp d n2 vmb vbi vvn p-acp n2 r-crq vdb p-acp dt n2 pp-f dt n1 vvb p-acp dt n1 dt n1 vvz xx pc-acp vvi n1 p-acp po31 n1 n1,
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1855
because by means thereof he reapes a plentifull harvest of Corne.
Because by means thereof he reaps a plentiful harvest of Corn.
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1856
In the booke of Iudges in a parable of Trees, good Magistrates are compared unto fig Trees, to Vines and to Olives;
In the book of Judges in a parable of Trees, good Magistrates Are compared unto fig Trees, to Vines and to Olive;
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1857
because as these Trees are painfully dressed, so by these trees the husbandman is plentifully refreshed.
Because as these Trees Are painfully dressed, so by these trees the husbandman is plentifully refreshed.
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1858
But bad Magistrates are resembled unto brambles, because how much juyce soever by them is sucked,
But bad Magistrates Are resembled unto brambles, Because how much juice soever by them is sucked,
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1859
yet no fruit from them is gathered, yea they looke still as though they were starved. The application is easie.
yet no fruit from them is gathered, yea they look still as though they were starved. The application is easy.
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1860
God in the common-weale of the Iewes ordained the Sabboth and the yeere of Iubilee, to continue a proportion betweene his people, in regard of their liberty and wealth.
God in the commonweal of the Iewes ordained the Sabbath and the year of Jubilee, to continue a proportion between his people, in regard of their liberty and wealth.
np1 p-acp dt n1 pp-f dt npg1 vvn dt n1 cc dt n1 pp-f n1, pc-acp vvi dt n1 p-acp po31 n1, p-acp n1 pp-f po32 n1 cc n1.
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1861
The meaning of those yeeres is not only ceremoniall, but also Morall;
The meaning of those Years is not only ceremonial, but also Moral;
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1862
as in the body of a man, if any part exceed his due proportionable measure, it is monstrous in it selfe, and dangerous to the whele;
as in the body of a man, if any part exceed his due proportionable measure, it is monstrous in it self, and dangerous to the wheel;
c-acp p-acp dt n1 pp-f dt n1, cs d n1 vvi po31 j-jn j n1, pn31 vbz j p-acp pn31 n1, cc j p-acp dt vvi;
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1863
so it is in the Common-wealth.
so it is in the Commonwealth.
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1864
Cities must be maintained, the people must be imployed, a summary of wealth must be provided,
Cities must be maintained, the people must be employed, a summary of wealth must be provided,
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1865
if we desire that the society of the people, and Majesty of the Prince be long continued.
if we desire that the society of the people, and Majesty of the Prince be long continued.
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1866
And thus much of the double foundation of a Christian Common-weale.
And thus much of the double Foundation of a Christian Commonweal.
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1867
A second note to be observed in this second maine point is gathered out of this word All, for it importeth the communication of the severall parts of this double foundation.
A second note to be observed in this second main point is gathered out of this word All, for it imports the communication of the several parts of this double Foundation.
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1868
For as Cicero writes of the soure Cardinall vertues, Prudence, Fortitude, Iustice, and temperance, that they are so knit together, that he which hath one hath all,
For as Cicero writes of the sour Cardinal Virtues, Prudence, Fortitude, justice, and temperance, that they Are so knit together, that he which hath one hath all,
p-acp c-acp np1 vvz pp-f dt j n1 n2, n1, n1, n1, cc n1, cst pns32 vbr av vvn av, cst pns31 r-crq vhz pi vhz d,
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1869
and he which wanteth one wants all;
and he which Wants one Wants all;
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1870
Or as in the Vitall parts of the body, Liver, Lungs, the heart and the braines, he that enjoyeth one enjoyeth all;
Or as in the Vital parts of the body, Liver, Lungs, the heart and the brains, he that Enjoyeth one Enjoyeth all;
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1871
and he that perisheth one, perisheth all: so fareth it with the foundations of a Christian Common-weale;
and he that Perishes one, Perishes all: so fareth it with the foundations of a Christian Commonweal;
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1872
they are chained so together, that they stand and fall together.
they Are chained so together, that they stand and fallen together.
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1873
A third note is gathered from the word moved, which argueth a great force in sinne,
A third note is gathered from the word moved, which argue a great force in sin,
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1874
when it prevailes against them, which are of greatest judgment to discover sinne, and greatest power to represse sinne:
when it prevails against them, which Are of greatest judgement to discover sin, and greatest power to repress sin:
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1875
sinne beginneth commonly with the weakest:
sin begins commonly with the Weakest:
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1876
so it began not with Adam, but with Eve: but where it can be least resisted, it may soonest be corrected.
so it began not with Adam, but with Eve: but where it can be least resisted, it may soonest be corrected.
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1877
If a private man be given to sin, the Magistrate can easily bridle him from sinne;
If a private man be given to since, the Magistrate can Easily bridle him from sin;
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1878
but Magistrates sins are most conspicuous and dangerous, like diseases, sharp and venemous, by which the whole body is speedily infected and desperately destroyed.
but Magistrates Sins Are most conspicuous and dangerous, like diseases, sharp and venomous, by which the Whole body is speedily infected and desperately destroyed.
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1879
When the weather or wind beates upon an house or a tree, well may it untile the house or overshrowd the tree;
When the weather or wind beats upon an house or a tree, well may it untile the house or overshrowd the tree;
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1880
but if the tree be well rooted, and the house well founded, the danger is easily recovered, both of the house, and of the Tree;
but if the tree be well rooted, and the house well founded, the danger is Easily recovered, both of the house, and of the Tree;
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1881
it is not so, that either the root be loosed, or the foundation moved: the moving then of the foundations doth imply a desperate state of the whole building.
it is not so, that either the root be loosed, or the Foundation moved: the moving then of the foundations does imply a desperate state of the Whole building.
pn31 vbz xx av, cst d dt n1 vbb vvn, cc dt n1 vvd: dt n-vvg av pp-f dt n2 vdz vvi dt j n1 pp-f dt j-jn n1.
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1882
The summe of the second point is this:
The sum of the second point is this:
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1883
the Common-weale, that it may be continued, it must be established, established spiritually, and spiritually on GOD, CHRIST, and the HOLY GHOST;
the Commonweal, that it may be continued, it must be established, established spiritually, and spiritually on GOD, CHRIST, and the HOLY GHOST;
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1884
civilly, upon the person of a naturall Prince, the execution of wholesome Law, and the care of common good:
civilly, upon the person of a natural Prince, the execution of wholesome Law, and the care of Common good:
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1885
All which must bee conjoyned, for that by the ruine of one, the rest are endangered;
All which must be conjoined, for that by the ruin of one, the rest Are endangered;
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1886
and if all faulter, the common-Wealth is desperately hazarded. And thus much of the second point.
and if all falter, the Commonwealth is desperately hazarded. And thus much of the second point.
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1887
The last note is the connexion of the first point with the second, which connexion may be made two wayes:
The last note is the connexion of the First point with the second, which connexion may be made two ways:
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1888
the first makes the dangers of the State to be the fruit of a bad Magistrate, and is framed thus.
the First makes the dangers of the State to be the fruit of a bad Magistrate, and is framed thus.
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1889
They understand not, they consider not, they walke on in darknesse, and therefore all the foundations of the land are moved:
They understand not, they Consider not, they walk on in darkness, and Therefore all the foundations of the land Are moved:
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1890
for a proper cause cannot be without his effect.
for a proper cause cannot be without his Effect.
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1891
And it is Iehosaphats speech, as we reade in the second booke of the Chronicles, and the nine and twentieth Chapter, answerable to the seed will the harvest be.
And it is Iehosaphats speech, as we read in the second book of the Chronicles, and the nine and twentieth Chapter, answerable to the seed will the harvest be.
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1892
You cannot overthrow a foundation, but by violence; and there can be no stability of the foundation if it be forced by violence.
You cannot overthrow a Foundation, but by violence; and there can be no stability of the Foundation if it be forced by violence.
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1893
Magistrates vertues and vices keep no meane; their excellency breedeth a publike either blisse or curse:
Magistrates Virtues and vices keep no mean; their excellency breeds a public either bliss or curse:
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1894
for the eyes of all are upon them, the lives of all are conformed to them,
for the eyes of all Are upon them, the lives of all Are conformed to them,
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1895
and the state of all dependeth on them.
and the state of all dependeth on them.
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1896
This is the reason, when vertues are so earnestly commended in them, and honoured in them,
This is the reason, when Virtues Are so earnestly commended in them, and honoured in them,
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1897
why they are so commonly dehorted from vice, and censured for vice.
why they Are so commonly dehorted from vice, and censured for vice.
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1898
The second Collection must be framed thus, They consider not, &c. and yet behold, all the foundations of the land are moved, Psa. 8•. 5. Es. 59.4, 9. Psalme: The Common-weale is like unto:
The second Collection must be framed thus, They Consider not, etc. and yet behold, all the foundations of the land Are moved, Psa. 8•. 5. Es. 59.4, 9. Psalm: The Commonweal is like unto:
dt ord n1 vmb vbi vvn av, pns32 vvb xx, av cc av vvb, d dt n2 pp-f dt n1 vbr vvn, np1 n1. crd. np1 crd, crd n1: dt n1 vbz av-j p-acp:
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1899
ship, the people are passengers, the Magistrates, Officers, Adversity, like unto Shipwracke, evill Magistrates are like to foolish Ship-governours, who in a storme labour not to save the ship,
ship, the people Are passengers, the Magistrates, Officers, Adversity, like unto Shipwreck, evil Magistrates Are like to foolish Ship-governours, who in a storm labour not to save the ship,
n1, dt n1 vbr n2, dt n2, n2, n1, av-j p-acp n1, j-jn n2 vbr av-j p-acp j n2, r-crq p-acp dt n1 vvb xx pc-acp vvi dt n1,
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1900
but rob the passengers in the Shippe, as if together they should not sinke with the Shippe.
but rob the passengers in the Ship, as if together they should not sink with the Ship.
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1901
Good Magistrates should execute judgment, and prevent Gods judgment; so did Phinees, David, Moses. They may not palliate diseases, lest they fester more.
Good Magistrates should execute judgement, and prevent God's judgement; so did Phinehas, David, Moses. They may not palliate diseases, lest they fester more.
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1902
It is the phrase of the Law commanding Iudgement, Thou shall put away evill. Misera respub.
It is the phrase of the Law commanding Judgement, Thou shall put away evil. Misera respub.
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1903
quae neque vitia, Iob 29: 12. neque remedia ferre. { inverted ⁂ }Quae neque Vices, Job 29: 12. neque Remedy Far. { inverted ⁂ }
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1904
A SERMON PREACHED AT FARNHAM NEERE WINCHESTER. PSALM. 132.11, 12. The Lord hath sworne to David, and he will not shrink from it:
A SERMON PREACHED AT FARNHAM NEAR WINCHESTER. PSALM. 132.11, 12. The Lord hath sworn to David, and he will not shrink from it:
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1905
of the fruit of thy body will I set upon thy Throne.
of the fruit of thy body will I Set upon thy Throne.
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1906
If thy sons keepe my Covenant and my Testimonies that I shall teach them, their sennes also shall sit upon thy throne for ever.
If thy Sons keep my Covenant and my Testimonies that I shall teach them, their sennes also shall fit upon thy throne for ever.
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1907
THis Psalme is one of those fifteene which are called Psalmes of degrees: of which title whatsoever reason can bee given sitting the rest;
THis Psalm is one of those fifteene which Are called Psalms of Degrees: of which title whatsoever reason can be given sitting the rest;
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1908
surely if we consider the argument of this, it may well import the excellency thereof,
surely if we Consider the argument of this, it may well import the excellency thereof,
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1909
and why? It is nothing else but a sacred emulation, wherein God and a King contend;
and why? It is nothing Else but a sacred emulation, wherein God and a King contend;
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1910
the King in piety, God in bounty.
the King in piety, God in bounty.
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1911
The King declares himselfe to be a most eminent paterne of zeale, and God himselfe to be a most magnificent rewarder of his servants.
The King declares himself to be a most eminent pattern of zeal, and God himself to be a most magnificent rewarder of his Servants.
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1912
The King debarreth himselfe of all worldly contents, while he is busily providing to entertaine God:
The King debarreth himself of all worldly contents, while he is busily providing to entertain God:
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1913
and GOD who filleth heaven and earth vouchsafeth to lodge in that place which was provided by the King.
and GOD who fills heaven and earth vouchsafeth to lodge in that place which was provided by the King.
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1914
The King presents his supplication not only for himselfe, but also for his charge, the Priests, the people:
The King presents his supplication not only for himself, but also for his charge, the Priests, the people:
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1915
and God restraineth not his blessing to the King, but also at his suit enlargeth it to Church and Common weale:
and God restraineth not his blessing to the King, but also At his suit enlarges it to Church and Common weal:
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1916
finally, the King bindeth himselfe to make good his duty with a Votive Oath, and God restipulateth with an Oath that which he promiseth both to King and kingdome:
finally, the King binds himself to make good his duty with a Votive Oath, and God restipulateth with an Oath that which he promises both to King and Kingdom:
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1917
to the kingdome in the words that follow; but to the King in those that now I have read unto you.
to the Kingdom in the words that follow; but to the King in those that now I have read unto you.
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1918
This speech then is directed unto the King, unto David; but it containeth a blessing which redounds unto his issue, The fruit of his body.
This speech then is directed unto the King, unto David; but it Containeth a blessing which redounds unto his issue, The fruit of his body.
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1919
This blessing is no lesse, then a royall succession in the Throne of David; Davids sonnes shall inherit it,
This blessing is no less, then a royal succession in the Throne of David; Davids Sons shall inherit it,
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1920
but it is God that states them in it.
but it is God that states them in it.
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1921
They shall sit, but I will set them, yea so set them that they shall never fall; they shall sit for ever: the succession shall be perpetuall.
They shall fit, but I will Set them, yea so Set them that they shall never fallen; they shall fit for ever: the succession shall be perpetual.
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1922
And hitherto the prom•se runnes absolute: it is qualified in that which followeth.
And hitherto the prom•se runs absolute: it is qualified in that which follows.
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1923
Least Davids sonnes, if they be left without Law, should live without care, they must know that the succession shall be perpetuall:lest Davids Sons, if they be left without Law, should live without care, they must know that the succession shall be perpetual:
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1924
but the promise is conditionall, if Davids sons conforme themselves to God, if they keepe my covenant, whereof they cannot pretend ignorance.
but the promise is conditional, if Davids Sons conform themselves to God, if they keep my Covenant, whereof they cannot pretend ignorance.
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1925
And they have an authenticall record: the record, My testimonies; authenticall, I my selfe will teach them.
And they have an authentical record: the record, My testimonies; authentical, I my self will teach them.
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1926
You see the Kings blessing, it is very great:
You see the Kings blessing, it is very great:
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1927
but least the promise thereof bee thought too good to be true, God secures the King with a most unchangeable warrant:
but lest the promise thereof be Thought too good to be true, God secures the King with a most unchangeable warrant:
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1928
the warrant is his Oath, The Lord sware, and this warrant is unchangeable, because sincere, he swore in truth. 2. Stable, he will not shrinke from it.
the warrant is his Oath, The Lord sware, and this warrant is unchangeable, Because sincere, he swore in truth. 2. Stable, he will not shrink from it.
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1929
And what could King David desire more for his owne house, then a promise of such a blessing, of such a warrant of that promise? Yes he might,
And what could King David desire more for his own house, then a promise of such a blessing, of such a warrant of that promise? Yes he might,
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1930
and no doubt he did desire; and God also intend to him more than the letter of this promise doth expresse,
and no doubt he did desire; and God also intend to him more than the Letter of this promise does express,
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1931
even the accomplishment of the truth, whereof this was but a type. And what is that? The establishment of the kingdome of Iesus Christ.
even the accomplishment of the truth, whereof this was but a type. And what is that? The establishment of the Kingdom of Iesus christ.
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1932
So then this Scripture conteineth Gods promissory Oath, for continuing the crowne of Jsrael in the lineage of King David. The points therein to bee considered are two;
So then this Scripture Containeth God's promissory Oath, for Continuing the crown of Israel in the lineage of King David. The points therein to be considered Are two;
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1933
the promise, and the warrant thereof: the warrant is Gods oath, a sufficient Oath, neither false, nor fickle.
the promise, and the warrant thereof: the warrant is God's oath, a sufficient Oath, neither false, nor fickle.
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1934
In the promise we have, first the Person to whom, King David; and they for whom it is made, Davids sons.
In the promise we have, First the Person to whom, King David; and they for whom it is made, Davids Sons.
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1935
Secondly the matter whereof it doth consist, a succession in King Davids throne; and that perpetuall, yet conditionall.
Secondly the matter whereof it does consist, a succession in King Davids throne; and that perpetual, yet conditional.
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1936
But whereas the Consideration of the warrant is single in the promise, all things are double to be considered, in the tipe, and in the truth.
But whereas the Consideration of the warrant is single in the promise, all things Are double to be considered, in the tipe, and in the truth.
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1937
I begin with the Warrant, and therin with the Oath.
I begin with the Warrant, and therein with the Oath.
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1938
The Lord sware. That God made this Oath, we are taught also Psalm. 89. but when, it is not agreed. The Lord sware. That God made this Oath, we Are taught also Psalm. 89. but when, it is not agreed.
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1939
Some thinke that Gods Word signed with any of his Titles, Thus saith the Lord, The Lord of Hosts, &c. is equipollent to an oath,
some think that God's Word signed with any of his Titles, Thus Says the Lord, The Lord of Hosts, etc. is equipollent to an oath,
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1940
and thereupon conclude, that this Text referres to that messagesent by Nathan: although the correspondency betweene the two places savoureth their conjecture,
and thereupon conclude, that this Text refers to that messagesent by Nathan: although the correspondency between the two places savoureth their conjecture,
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1941
yet it is more likely, that as the last words of David registred, 2 Sam. c. 23, intimate, God reitera ted the promise immediately to the King,
yet it is more likely, that as the last words of David registered, 2 Sam. c. 23, intimate, God reitera ted the promise immediately to the King,
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1942
and then bound it expresly with this Oath: questionlesse in Abrahams case Saint Paul saying, that by two immutable things, Heb. 6.18.
and then bound it expressly with this Oath: questionless in Abrahams case Saint Paul saying, that by two immutable things, Hebrew 6.18.
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1943
his word and Oath, wherein it was impossible for him to lye, God shewed the stablenesse of his counsell, manifests a difference betweene, By my selfe have I sworne, which is an Oath,his word and Oath, wherein it was impossible for him to lie, God showed the stableness of his counsel, manifests a difference between, By my self have I sworn, which is an Oath,
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1944
and thus saith the Lord, which is only a signification, that the word spoken is Gods. A difference certainely there is betweene these two speeches:
and thus Says the Lord, which is only a signification, that the word spoken is God's A difference Certainly there is between these two Speeches:
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1945
but this difference must not be mistaken;
but this difference must not be mistaken;
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1946
it is quoad nos, not quoad Deum: the one doth oblige God no more then the other.
it is quoad nos, not quoad God: the one does oblige God no more then the other.
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1947
Perfection can as little be added to his bare word, as to his nature.
Perfection can as little be added to his bore word, as to his nature.
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1948
But God condescends lower to our infirmitie when hee maketh an oath, then when hee onely speakes the word.
But God condescends lower to our infirmity when he makes an oath, then when he only speaks the word.
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1949
Therefore the Apostle saith, that if wee lift up our eyes to God in swearing, hee did NONLATINALPHABET, use a superfluous confirmation.
Therefore the Apostle Says, that if we lift up our eyes to God in swearing, he did, use a superfluous confirmation.
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1950
But if wee cast downe our eyes upon our selves, it was necessary hee should sweare, NONLATINALPHABET, to settle our distrustfull heartes.
But if we cast down our eyes upon our selves, it was necessary he should swear,, to settle our distrustful hearts.
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1951
A timorous man that passeth over a broad streame upon a narrow plank, if hee see the same thorough a Cristall glasse, will bee more hardy in venturing, not for that his bridge is bigger,
A timorous man that passes over a broad stream upon a narrow plank, if he see the same through a Crystal glass, will be more hardy in venturing, not for that his bridge is bigger,
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1952
but because it seemes to bee:
but Because it seems to be:
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1953
so fareth it with us that passe the troublesome sea of this world by that narrow way that leadeth unto life:
so fareth it with us that pass the troublesome sea of this world by that narrow Way that leads unto life:
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1954
wee feare drowning every steppe, wee dare not bee bold. If God onely say, I will not faile thee, I will not forsake thee;
we Fear drowning every step, we Dare not be bold. If God only say, I will not fail thee, I will not forsake thee;
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1955
wee will have better hold on God. See then the mercy of our graciou•; Fathe•, strengthning the feeble knees of men by a multiplied heavenly light;
we will have better hold on God. See then the mercy of our graciou•; Fathe•, strengthening the feeble knees of men by a multiplied heavenly Light;
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1956
he is content, as if his bare promise were questionable in the word of God, to make oath,
he is content, as if his bore promise were questionable in the word of God, to make oath,
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1957
as a man, that so man may not doubt to trust God.
as a man, that so man may not doubt to trust God.
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1958
But what is Gods oath? Saint Paul tells us in generall, that God having no greater, swore by himselfe:
But what is God's oath? Saint Paul tells us in general, that God having no greater, swore by himself:
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1959
but elsewhere the prophets set downe divers formes in particular, By my holines, by my right hand, by my life.
but elsewhere the Prophets Set down diverse forms in particular, By my holiness, by my right hand, by my life.
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1960
Ioyne Saint Paul to the prophets, and you may see that these divers formes have but one substance;
Join Saint Paul to the Prophets, and you may see that these diverse forms have but one substance;
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1961
for God is but one, yea onenesse, yet selfe, seeing all in God is God:
for God is but one, yea oneness, yet self, seeing all in God is God:
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1962
onely because the riches of the nature of God cannot bee conceaved by men at once, what one forme cannot expresse to our capacity in full, that many doe,
only Because the riches of the nature of God cannot be conceived by men At once, what one Form cannot express to our capacity in full, that many do,
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1963
but every one in part, and yet so, that the mentioning of one forme of God excludeth not the rest,
but every one in part, and yet so, that the mentioning of one Form of God excludeth not the rest,
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1964
but teacheth us ra•her, that God will manifest •hat attribute specially which then hee names.
but Teaches us ra•her, that God will manifest •hat attribute specially which then he names.
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1965
Even •s in a consort, though many sing, the rest favour their voyces, that some one which may best affect, •may most be heard:
Even •s in a consort, though many sing, the rest favour their voices, that Some one which may best affect, •may most be herd:
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1966
so from God some one Attribute, •ut in concent with the rest, sounds out his glory, to make the deeper impression thereof in our heartes.
so from God Some one Attribute, •ut in concent with the rest, sounds out his glory, to make the Deeper impression thereof in our hearts.
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1967
Of all these formes here is none mentioned, but Psal. 89. there is: there wee read, I have sworne by mine holinesse;
Of all these forms Here is none mentioned, but Psalm 89. there is: there we read, I have sworn by mine holiness;
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1968
with that oath is this very promise in that place confirmed.
with that oath is this very promise in that place confirmed.
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1969
Now holinesse when it is ascribed unto God, is nothing but an exclusion of all grosse conceipt of him, of his being, of his life.
Now holiness when it is ascribed unto God, is nothing but an exclusion of all gross conceit of him, of his being, of his life.
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1970
As wee may not represent his being by any creature, so may wee not dreame that in his life he resembles any sinfull creature.
As we may not represent his being by any creature, so may we not dream that in his life he resembles any sinful creature.
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1971
They are branded for ungodly, Psalme 50. that thought God like themselves, like in sinne. The contrary should be true;
They Are branded for ungodly, Psalm 50. that Thought God like themselves, like in sin. The contrary should be true;
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1972
man should beare the image of God, the image of his goodnesse. Be yee holy, for I am holy. But not to range;
man should bear the image of God, the image of his Goodness. Be ye holy, for I am holy. But not to range;
n1 vmd vvi dt n1 pp-f np1, dt n1 pp-f po31 n1. vbb pn22 j, c-acp pns11 vbm j. cc-acp xx pc-acp vvi;
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1973
so much as sufficeth our purpose, of the holines of God, is set downe by Balaam, Balaam inspired by the Holy Ghost.
so much as Suffices our purpose, of the holiness of God, is Set down by balaam, balaam inspired by the Holy Ghost.
av av-d c-acp vvz po12 n1, pp-f dt n1 pp-f np1, vbz vvn a-acp p-acp np1, np1 vvn p-acp dt j n1.
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1974
Num. 23. God is not as man, that hee should lie, Num. 23.19 nor as the sonne of man, that hee sh•uld repent. Num. 23. God is not as man, that he should lie, Num. 23.19 nor as the son of man, that he sh•uld Repent.
np1 crd np1 vbz xx p-acp n1, cst pns31 vmd vvi, np1 crd cc p-acp dt n1 pp-f n1, cst pns31 vmd vvi.
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1975
Behold the partes of that holinesse which God points at, where hee sweares it stands in veritate mentis: and in certitud•ne veritatis: hee sweareth what hee meaneth,
Behold the parts of that holiness which God points At, where he swears it Stands in veritate mentis: and in certitud•ne veritatis: he Sweareth what he means,
vvb dt n2 pp-f d n1 r-crq np1 vvz p-acp, c-crq pns31 vvz pn31 vvz p-acp fw-la fw-la: cc p-acp n1 fw-la: pns31 vvz r-crq pns31 vvz,
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155
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1976
and meaneth no more then hee can doe:
and means no more then he can do:
cc vvz dx dc cs pns31 vmb vdi:
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155
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1977
This harmony of Gods will and power are the substance of those two Characters which here are stamped upon his bath, Sincerity & Stability. Wheref•re forbearing to speak more of this forme of Gods Oath in generall, I proceede to the particular parts thereof. The first is truth. God sware in trueth.
This harmony of God's will and power Are the substance of those two Characters which Here Are stamped upon his bath, Sincerity & Stability. Wheref•re forbearing to speak more of this Form of God's Oath in general, I proceed to the particular parts thereof. The First is truth. God sware in truth.
d n1 pp-f n2 vmb cc n1 vbr dt n1 pp-f d crd n2 r-crq av vbr vvn p-acp po31 n1, n1 cc n1. av vvg pc-acp vvi dc pp-f d n1 pp-f npg1 n1 p-acp n1, pns11 vvb p-acp dt j n2 av. dt ord vbz n1. np1 vvd p-acp n1.
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1978
•etweene God and man the Apostle puts this difference; Let God bee true, and every man a lyar:
•etweene God and man the Apostle puts this difference; Let God be true, and every man a liar:
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1979
for man if but a meere man, maydeceive, or be deceived:
for man if but a mere man, maydeceive, or be deceived:
p-acp n1 cs p-acp dt j n1, vvi, cc vbi vvn:
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1980
but neither of these are incident to God, neque actu, neque potentia He is NONLATINALPHABET (as saith the Apostle) hee doth not, hee cannot lie;
but neither of these Are incident to God, neque Acts, neque potentia He is (as Says the Apostle) he does not, he cannot lie;
cc-acp dx pp-f d vbr j p-acp np1, fw-la fw-la, fw-la fw-la pns31 vbz (c-acp vvz dt n1) pns31 vdz xx, pns31 vmbx vvi;
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1981
he is not, he cannot bee deceaved. And therefore he speaketh NONLATINALPHABET (as NAZIANZENE ) without any slip of tongue.
he is not, he cannot be deceived. And Therefore he speaks (as NAZIANZENE) without any slip of tongue.
pns31 vbz xx, pns31 vmbx vbi vvn. cc av pns31 vvz (c-acp np1) p-acp d n1 pp-f n1.
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1982
And no mervaile, seeing hee is not onely the Originall of all trueth, but also Trueth it selfe by nature:
And no marvel, seeing he is not only the Original of all truth, but also Truth it self by nature:
cc dx n1, vvg pns31 vbz xx av-j dt j-jn pp-f d n1, cc-acp av n1 pn31 n1 p-acp n1:
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1983
so that it is no more possible for falsehood to bee at one with God, then for darkenes to consort with light; both import a reall contradiction.
so that it is no more possible for falsehood to be At one with God, then for darkness to consort with Light; both import a real contradiction.
av cst pn31 vbz av-dx av-dc j p-acp n1 pc-acp vbi p-acp pi p-acp np1, av p-acp n1 pc-acp vvi p-acp n1; d n1 dt j n1.
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1984
But what is trueth? I meane not reall, but verball trueth.
But what is truth? I mean not real, but verbal truth.
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157
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1985
Words by their instruction should bee as a glasse, wherein the hearer should behold the speakers mind;
Words by their instruction should be as a glass, wherein the hearer should behold the Speakers mind;
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1986
and they should receave no other impression from the swearer, then they reflect upon him unto whom wee sweare:
and they should receive no other impression from the swearer, then they reflect upon him unto whom we swear:
cc pns32 vmd vvi dx j-jn n1 p-acp dt n1, cs pns32 vvb p-acp pno31 p-acp ro-crq pns12 vvb:
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157
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1987
so that one trueth there should bee in our wordes, but it should have a double respect;
so that one truth there should be in our words, but it should have a double respect;
av cst pi n1 a-acp vmd vbi p-acp po12 n2, cc-acp pn31 vmd vhi dt j-jn n1;
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1988
one to our meaning which it must represent, another to his understanding whom wee doe informe.
one to our meaning which it must represent, Another to his understanding whom we do inform.
pi p-acp po12 n1 r-crq pn31 vmb vvi, j-jn p-acp po31 n1 ro-crq pns12 vdb vvi.
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157
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1989
The Father of lies hath taught men how to divorce these two respects;
The Father of lies hath taught men how to divorce these two respects;
dt n1 pp-f vvz vhz vvn n2 c-crq pc-acp vvi d crd n2;
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157
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1990
and double dealing hath bred a double trueth, in stead of the double respect of one trueth;
and double dealing hath bred a double truth, in stead of the double respect of one truth;
cc j-jn n-vvg vhz vvn dt j-jn n1, p-acp n1 pp-f dt j-jn n1 pp-f crd n1;
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157
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1991
so that now wee are driven to a distinction; of veritas loquentis, and loquelae, jurantis, et juramenti. The first is very ancient.
so that now we Are driven to a distinction; of veritas loquentis, and loquelae, jurantis, et Juramenti. The First is very ancient.
av cst av pns12 vbr vvn p-acp dt n1; pp-f fw-la fw-la, cc fw-la, fw-la, fw-la fw-la. dt ord vbz j j.
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1992
The Divell that can transforme himselfe into an angell of light, taught his instruments the Old Heretickes, with his false light to cover their workes of darkenes.
The devil that can transform himself into an angel of Light, taught his Instruments the Old Heretics, with his false Light to cover their works of darkness.
dt n1 cst vmb vvi px31 p-acp dt n1 pp-f n1, vvd po31 n2 dt j n2, p-acp po31 j n1 pc-acp vvi po32 n2 pp-f n1.
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157
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1993
Saint Irene reports that Valentini•• did simulare Ecclesiasticum tractatum, use phrases of the true Church, but in their hereticall sense.
Saint Irene reports that Valentini•• did simulare Ecclesiasticum tractatum, use phrases of the true Church, but in their heretical sense.
n1 np1 vvz cst np1 vdd fw-la np1 fw-la, vvb n2 pp-f dt j n1, p-acp p-acp po32 j n1.
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157
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1994
Tertullian observeth, that the Mareionites did carnis resurrectione• imaginaria significatione distorquere, corrupt the Article of the Resurrection by a smothered sense, which could not bee suspected in their words.Tertullian observeth, that the Mareionites did carnis resurrectione• Imaginaria signification distorquere, corrupt the Article of the Resurrection by a smothered sense, which could not be suspected in their words.
np1 vvz, cst dt np1 vdd fw-la n1 fw-la n1 vvi, vvb dt n1 pp-f dt n1 p-acp dt j-vvn n1, r-crq vmd xx vbi vvn p-acp po32 n2.
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157
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1995
The equivocation of A•• is too well knowen to be repeated. Saint Irenaeus rule• enough: Sic verba temperant, ut aliter haereticus, aliter Catholicus audiat.
The equivocation of A•• is too well known to be repeated. Saint Irnaeus rule• enough: Sic verba temperant, ut aliter Heretic, aliter Catholicus audiat.
dt n1 pp-f np1 vbz av av vvn pc-acp vbi vvn. n1 np1 n1 av-d: fw-la fw-la j, fw-la fw-la fw-la, fw-la np1 fw-la.
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1996
The same wordes receave a different Comment, according to the difference of the hearers.
The same words receive a different Comment, according to the difference of the hearers.
dt d n2 vvb dt j n1, vvg p-acp dt n1 pp-f dt n2.
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157
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1997
The practicke doctrine of too many Romanists is no le••• wickedly ingenious in abusing the understanding both •f Magistrates and Ministers:
The practic Doctrine of too many Romanists is no le••• wickedly ingenious in abusing the understanding both •f Magistrates and Ministers:
dt j-jn n1 pp-f av d np1 vbz dx n1 av-j j p-acp vvg dt n1 d n1 n2 cc n2:
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1998
for they can not onely •eake, but sweare too; truely, as they say, secundum •eri atem jurantis, according to their owne meaning;
for they can not only •eake, but swear too; truly, as they say, secundum •eri atem jurantis, according to their own meaning;
c-acp pns32 vmb xx av-j vvi, cc-acp vvb av; av-j, c-acp pns32 vvb, fw-la fw-la fw-la fw-la, vvg p-acp po32 d n1;
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1999
•nd yet informe the Magistrate falsly, secundum veritatem •uramenti, if you looke to his meaning that doth minister •he Oath.
•nd yet inform the Magistrate falsely, secundum veritatem •uramenti, if you look to his meaning that does minister •he Oath.
vvb av vvi dt n1 av-j, fw-la fw-la fw-la, cs pn22 vvb p-acp po31 n1 cst vdz vvi j n1.
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2000
But what is this? (to say nothing of their subtile ta•ing of Gods name in vaine) what is this, I say,
But what is this? (to say nothing of their subtle ta•ing of God's name in vain) what is this, I say,
cc-acp q-crq vbz d? (p-acp vvi pix pp-f po32 j n-vvg pp-f ng1 n1 p-acp j) q-crq vbz d, pns11 vvb,
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2001
but the •erverting of that end, for which God ordained an Oath? God ordained it for the satisfaction, not of the swearer, •ut of him to whom we sweare.
but the •erverting of that end, for which God ordained an Oath? God ordained it for the satisfaction, not of the swearer, •ut of him to whom we swear.
cc-acp dt vvg pp-f d n1, p-acp r-crq np1 vvd dt n1? np1 vvd pn31 p-acp dt n1, xx pp-f dt n1, av pp-f pno31 p-acp ro-crq pns12 vvb.
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2002
The words of the Apo•tle are plaine, It must bee NONLATINALPHABET.
The words of the Apo•tle Are plain, It must be.
dt n2 pp-f dt j vbr j, pn31 vmb vbi.
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2003
The end is double, to determine any further inquisition, •f the Oath bee assertory, for that is NONLATINALPHABET, to •ettle all wavering,
The end is double, to determine any further inquisition, •f the Oath be assertory, for that is, to •ettle all wavering,
dt n1 vbz j-jn, pc-acp vvi d jc n1, av dt n1 vbb n1, p-acp d vbz, pc-acp vvi d j-vvg,
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2004
if it be promissory, for that is NONLATINALPHABET.
if it be promissory, for that is.
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2005
But let them be sure, they shall, except they repent, bee •ustly punished, as the Wiseman speaketh, that sweare ••justly to deceive. He addes the reason;
But let them be sure, they shall, except they Repent, bee •ustly punished, as the Wiseman speaks, that swear ••justly to deceive. He adds the reason;
cc-acp vvb pno32 vbi j, pns32 vmb, c-acp pns32 vvb, n1 av-j vvn, c-acp dt n1 vvz, cst vvb av-j pc-acp vvi. pns31 vvz dt n1;
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2006
because they •espise holinesse, the first Character of the holy Oath of God, and that is truth;
Because they •espise holiness, the First Character of the holy Oath of God, and that is truth;
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2007
for whatsoever cunning is used •y men, Gods Oath hath this double truth, & jurantis & •ramenti: he swears not in any reserved sense of his own, •ut to the intendment of them to whom hee makes his •ath:
for whatsoever cunning is used •y men, God's Oath hath this double truth, & jurantis & •ramenti: he swears not in any reserved sense of his own, •ut to the intendment of them to whom he makes his •ath:
p-acp r-crq j-jn vbz vvn j n2, ng1 n1 vhz d j-jn n1, cc fw-la cc fw-la: pns31 vvz xx p-acp d j-vvn n1 pp-f po31 d, av p-acp dt n1 pp-f pno32 pc-acp ro-crq pns31 vvz po31 n1:
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2008
so that his Herald the Minister may well take up hose solemne words, which were used in the Romans •ague.
so that his Herald the Minister may well take up hose solemn words, which were used in the Romans •ague.
av cst po31 n1 dt n1 vmb av vvi a-acp n1 j n2, r-crq vbdr vvn p-acp dt np1 n1.
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2009
Illa palam prima postrema ex tabulis cerave reci•ta sunt sine dolo malo, utique ea hic ho•ie certissimè intel•cta sunt. Illa Palam prima Postrema ex Tables cerave reci•ta sunt sine Dole Malo, Utique ea hic ho•ie certissimè intel•cta sunt.
fw-la fw-la fw-la n1 fw-la fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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2010
In Gods Oath there is neither equivocation, •or mentall reservation; he sweares in truth. And thus much of the first property of GODS Oath;
In God's Oath there is neither equivocation, •or mental reservation; he swears in truth. And thus much of the First property of GOD'S Oath;
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2011
hee is not •ke man, that he should lye: and this property is to be •itated by man.
he is not •ke man, that he should lie: and this property is to be •itated by man.
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2012
The second is more peculiar to God, The stablenesse of •e Oath.
The second is more peculiar to God, The stableness of •e Oath.
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2013
For though all men should sweare in veritate •entis, yet only God can sweare in certitudine •eritatis; 〈 ◊ 〉 is only for him to say, I will not shrinke from it.
For though all men should swear in veritate •entis, yet only God can swear in Certitude •eritatis; 〈 ◊ 〉 is only for him to say, I will not shrink from it.
p-acp cs d n2 vmd vvi p-acp fw-la fw-la, av av-j np1 vmb vvi p-acp fw-la fw-la; 〈 sy 〉 vbz av-j p-acp pno31 pc-acp vvi, pns11 vmb xx vvi p-acp pn31.
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2014
And •hy? only Gods free will is reciprocall with his executive power, so that he cannot will more then he can doe,
And •hy? only God's free will is reciprocal with his executive power, so that he cannot will more then he can do,
cc j? j npg1 j n1 vbz j p-acp po31 j n1, av cst pns31 vmbx vvi av-dc cs pns31 vmb vdi,
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2015
neither can doe lesse then hee can will: but the creature will is of larger extent then his power;
neither can do less then he can will: but the creature will is of larger extent then his power;
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2016
which is the cause why even in those thinges whereunto our willi•clines aright, wee presume too much, as Saint Iames h•• taught:
which is the cause why even in those things whereunto our willi•clines aright, we presume too much, as Saint James h•• taught:
r-crq vbz dt n1 c-crq av p-acp d n2 c-crq po12 vvz av, pns12 vvb av av-d, c-acp n1 np1 n1 vvd:
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2017
if wee promise our selves the doing of the without this clause, •f God will, If we live. But to returne to God;
if we promise our selves the doing of thee without this clause, •f God will, If we live. But to return to God;
cs pns12 vvb po12 n2 dt vdg pp-f pno32 p-acp d n1, n1 np1 vmb, cs pns12 vvb. p-acp pc-acp vvi p-acp np1;
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2018
to make him change, th• must be some cause, either from without, or from withi• from without it cannot be,
to make him change, th• must be Some cause, either from without, or from withi• from without it cannot be,
pc-acp vvi pno31 vvi, n1 vmb vbi d n1, av-d p-acp a-acp, cc p-acp n1 p-acp p-acp pn31 vmbx vbi,
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2019
for all other thinges live a•• moove, and have their being in God: so that hee can remit and intend his creatures forces, as seemeth good• him;
for all other things live a•• move, and have their being in God: so that he can remit and intend his creatures forces, as seems good• him;
c-acp d j-jn n2 vvb n1 vvi, cc vhb po32 vbg p-acp np1: av cst pns31 vmb vvi cc vvi po31 n2 n2, c-acp vvz n1 pno31;
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2020
hee proportionateth all sorts of meanes to compa• his end, where•n all thinges serve him,
he proportionateth all sorts of means to compa• his end, where•n all things serve him,
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2021
and who ha• resisted his will? From without then there can been cause, much lesse from within;
and who ha• resisted his will? From without then there can been cause, much less from within;
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2022
for his word, before 〈 ◊ 〉 was spoken, was tryed to the utttermost, as the Psimist speaketh, as silver tryed seven times in the fire:
for his word, before 〈 ◊ 〉 was spoken, was tried to the utttermost, as the Psimist speaks, as silver tried seven times in the fire:
p-acp po31 n1, a-acp 〈 sy 〉 vbds vvn, vbds vvn p-acp dt j, c-acp dt n1 vvz, p-acp n1 vvd crd n2 p-acp dt n1:
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2023
the• is no error to bee corrected in it;
the• is no error to be corrected in it;
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2024
seeing as in wisedom God made all his workes, so hath hee spoken all h• wordes:
seeing as in Wisdom God made all his works, so hath he spoken all h• words:
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2025
and what hee hath wisely resolved, hee wi• not unconstantly alter. NONLATINALPHABET (saith Na• anzene ) NONLATINALPHABET.
and what he hath wisely resolved, he wi• not unconstantly altar. (Says Na• anzene).
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2026
It is the foole that chan•eth like the Moone: It is the fool that chan•eth like the Moon:
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2027
but Gods word is as the dir•• beames of the Sunne, which passe through the aire 〈 ◊ 〉 moved of the windes;
but God's word is as the dir•• beams of the Sun, which pass through the air 〈 ◊ 〉 moved of the winds;
cc-acp npg1 n1 vbz p-acp dt n1 n2 pp-f dt n1, r-crq vvb p-acp dt n1 〈 sy 〉 vvn pp-f dt n2;
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2028
and though reflected of the eart• yet grow they more bright, more hot: even so God tu•neth the rage of man to his praise, hee restraineth his •riousnes;
and though reflected of the eart• yet grow they more bright, more hight: even so God tu•neth the rage of man to his praise, he restraineth his •riousnes;
cc cs vvn pp-f dt n1 av vvb pns32 av-dc j, av-dc j: av av np1 vvz dt n1 pp-f n1 p-acp po31 n1, pns31 vvz po31 n1;
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2029
for with him there is no variablenes nor sha•• of change. True it is, that God is said to repent;
for with him there is no variableness nor sha•• of change. True it is, that God is said to Repent;
p-acp p-acp pno31 pc-acp vbz dx n1 ccx n1 pp-f n1. av-j pn31 vbz, cst np1 vbz vvn pc-acp vvi;
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2030
but 〈 ◊ 〉 Fathers joyntly agree, that his repentance is mutati•• not affectus, but effectus: hee changeth his creatures, 〈 ◊ 〉 changeable in himselfe;
but 〈 ◊ 〉 Father's jointly agree, that his Repentance is mutati•• not affectus, but effectus: he changes his creatures, 〈 ◊ 〉 changeable in himself;
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even as a chirurgeon, who 〈 ◊ 〉 gins with one kind of plaister, when that hath wrou• his force, layeth another kind, doth not alter,
even as a chirurgeon, who 〈 ◊ 〉 begins with one kind of plaster, when that hath wrou• his force, Layeth Another kind, does not altar,
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but p••sue his former resolution, which was, by those dive plaisters to cure the sore:
but p••sue his former resolution, which was, by those dive plasters to cure the soar:
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even so, whatsoever alterati•• befalls us, God did eternally decree it, an decree it as it befalls.
even so, whatsoever alterati•• befalls us, God did eternally Decree it, an Decree it as it befalls.
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So then wee must acknowledge that his word, much more his Oath, is a standing word, as the Scripture calleth it, a prevayling Word, an enduring word.
So then we must acknowledge that his word, much more his Oath, is a standing word, as the Scripture calls it, a prevailing Word, an enduring word.
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All flesh is grasse, and the glory thereof but as the flower of the field:
All Flesh is grass, and the glory thereof but as the flower of the field:
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the grasse withereth, the flower fadeth, but the word of the Lord abideth for ever, saith Saint Peter. Christ goeth further: heaven and earth shall perish;
the grass withereth, the flower fades, but the word of the Lord Abideth for ever, Says Saint Peter. christ Goes further: heaven and earth shall perish;
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Mat. 5.18. one jote or one title of the Law shall not escape, till all thinges bee fulfilled. Particularly in one case; thus saith the Lord;Mathew 5.18. one Jote or one title of the Law shall not escape, till all things be fulfilled. Particularly in one case; thus Says the Lord;
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If you can breake my Covenant of the day, and my Covenant of the night, that there should not bee day, and night in their season; If you can break my Covenant of the day, and my Covenant of the night, that there should not be day, and night in their season;
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then may my Covenant bee broken with David my servant, Ier. 33.20. that hee should not have a sonne to raigne vpon his throne. then may my Covenant be broken with David my servant, Jeremiah 33.20. that he should not have a son to Reign upon his throne.
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And what is our lesson? Truely first, NONLATINALPHABET, as Nazianzene adviseth, as neere as wee can,
And what is our Lesson? Truly First,, as Nazianzene adviseth, as near as we can,
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though wee cannot as constantly as God, not to have a heart and a heart, but to say with King David, I havesworne and am stedfastly purposed.
though we cannot as constantly as God, not to have a heart and a heart, but to say with King David, I havesworne and am steadfastly purposed.
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It were to bee wished there were such constancy in our Oaths;
It were to be wished there were such constancy in our Oaths;
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so many would not retract the Oath of that Allegeance which they owe without an Oath.
so many would not retract the Oath of that Allegiance which they owe without an Oath.
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The more is the envious man to bee looked unto, that workes into simple consciences such erroneous conceipts.
The more is the envious man to be looked unto, that works into simple Consciences such erroneous conceits.
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Priusquam sentiantur spinae, tam redivivam quàm adustam procellat quamque Deus. Priusquam sentiantur Spine, tam redivivam quàm adustam procellat quamque Deus.
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Good husbands suffer tares to grow till harvest, but they weed thistles before the corne bee ripe.
Good Husbands suffer tares to grow till harvest, but they weed thistles before the corn be ripe.
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I leave the cutting of these thistles and thornes (for they are to us as the Canaanites were to Israel;) I leave them I say, to the temporall sword, whom it concernes neerely that their field bee not overgrowen with them;
I leave the cutting of these thistles and thorns (for they Are to us as the Canaanites were to Israel;) I leave them I say, to the temporal sword, whom it concerns nearly that their field be not overgrown with them;
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even asmuch as the losse of their harvest, in stead whereof they may else one day scarce find a gleaning.
even as as the loss of their harvest, in stead whereof they may Else one day scarce find a gleaning.
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But because their field is also Gods;
But Because their field is also God's;
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it were to be wished, that whatsoever is done to the seducers, the seduced might be better and oftner informed.
it were to be wished, that whatsoever is done to the seducers, the seduced might be better and oftener informed.
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There is no doubt, but if a wise and constant course were taken, Gods blessing would be as great in preserving truth,
There is no doubt, but if a wise and constant course were taken, God's blessing would be as great in preserving truth,
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and bringing to the truth, as the Devils malice in corrupting so many silly unstable soules.
and bringing to the truth, as the Devils malice in corrupting so many silly unstable Souls.
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This care sleepes in the Letters of Lawes and Canons; it would be awakened, to doe as much as Church and Common-weale have thought meet.
This care sleeps in the Letters of Laws and Canonas; it would be awakened, to do as much as Church and Commonweal have Thought meet.
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But to leave them, and conclude with our selves.
But to leave them, and conclude with our selves.
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Of the Patriarchs, the Wiseman saith, that knowing to what Oaths they had given credit, they were of good cheere.
Of the Patriarchs, the Wiseman Says, that knowing to what Oaths they had given credit, they were of good cheer.
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In imitation of whom Saint Paul said, J know whom I have trusted, and that hee is able to keepe that which I have committed to him, untill that day.
In imitation of whom Saint Paul said, J know whom I have trusted, and that he is able to keep that which I have committed to him, until that day.
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Wherefore let us listen to Saint Peter, and commit our selves unto God, as unto a faithfull Creator:
Wherefore let us listen to Saint Peter, and commit our selves unto God, as unto a faithful Creator:
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for as King David saith, No man ever trusted in him, and was confounded:
for as King David Says, No man ever trusted in him, and was confounded:
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and David was the person, to whom God sware in that truth, from which he would not shrinke.
and David was the person, to whom God sware in that truth, from which he would not shrink.
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Let us come then from the warrant to the promise, and therein consider the persons of whom it stands.
Let us come then from the warrant to the promise, and therein Consider the Persons of whom it Stands.
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First, to whom the promise was made. This person was David. God sware to David.
First, to whom the promise was made. This person was David. God sware to David.
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Though no mans worth is such, as to deserve ought at Gods hands, for every mans worth is Gods gift, Quid habes, quod non accepisti? and no man must boast,
Though not men worth is such, as to deserve ought At God's hands, for every men worth is God's gift, Quid habes, quod non accepisti? and no man must boast,
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as if he had not received it; yet God never entred into Covenant with any that was not of extraordinary worth.
as if he had not received it; yet God never entered into Covenant with any that was not of extraordinary worth.
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You may perceive it in the story of Noah, Abraham, Phinees.
You may perceive it in the story of Noah, Abraham, Phinehas.
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But we have now to doe with David: of him God himselfe doth witnesse, that he was a man after his own heart;
But we have now to do with David: of him God himself does witness, that he was a man After his own heart;
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that is, as St. Chrys. expounds it, there was between God and that King, Individuus amor, & conjuncta Charitas, idem velle, & idem nolle. that is, as Saint Chrys. expounds it, there was between God and that King, Individuus amor, & Conjuncta Charitas, idem velle, & idem nolle.
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Which agreeth with that addition St. Paul puts to Gods Word, he will doe omnes voluntates meas, all my wils;
Which agreeth with that addition Saint Paul puts to God's Word, he will do omnes Voluntates meas, all my wills;
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for he was eminent in more than one vertue. Looke on him as a private man, how valiant!
for he was eminent in more than one virtue. Look on him as a private man, how valiant!
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hee played with Lions as with Kids, and with Beares as with Lambes. And yet how patient!he played with Lions as with Kids, and with Bears as with Lambs. And yet how patient!
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millies meruit martyrij coronam, saith Chrysostome, he was a thousand fold Martyr. Looke on him as a King caring for the Church;Thousands meruit martyrij Crown, Says Chrysostom, he was a thousand fold Martyr. Look on him as a King caring for the Church;
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hee spake truly of himselfe, the zeale of thine house hath consumed me. Which the Sonne of Syrach excellently resembles.
he spoke truly of himself, the zeal of thine house hath consumed me. Which the Son of Sirach excellently resembles.
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As the fat separated from the peace offering, so was David chosen ont of the Children of Israel. As the fat separated from the peace offering, so was David chosen Onto of the Children of Israel.
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Now the fat was only Gods part; the rest of the sacrifice was divided betweene the Priests and the offerer:
Now the fat was only God's part; the rest of the sacrifice was divided between the Priests and the offerer:
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so David dedicated it wholly unto God, as if none else had any interest in him;
so David dedicated it wholly unto God, as if none Else had any Interest in him;
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and yet behold when he commeth to deale with the common-wealth, what saith he? the earth and all the Inhabitants thereof are out of joynt;
and yet behold when he comes to deal with the commonwealth, what Says he? the earth and all the Inhabitants thereof Are out of joint;
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I beare up the pillars thereof. Saint Chrysostome did not lavish when he said, In natura humana vitam praestitit angelicam:
I bear up the pillars thereof. Saint Chrysostom did not lavish when he said, In Nature Humana vitam praestitit angelicam:
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for doe not the Angels also behold the face of God? and yet are they ministring spirits for their sakes that shall be heires of salvation.
for do not the Angels also behold the face of God? and yet Are they ministering spirits for their sakes that shall be Heirs of salvation.
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So David was indeed the annointed Cherub that covereth, and God set him in honour upon the holy mountaine. You have not heard all: he committed sundry enormous sins:
So David was indeed the anointed Cherub that Covereth, and God Set him in honour upon the holy mountain. You have not herd all: he committed sundry enormous Sins:
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yet such was his Repentance (the Psalmes are monuments of it) that Theodoret stickes not to say, Regis admirabilem gloriam effecit splendidiorem;
yet such was his Repentance (the Psalms Are monuments of it) that Theodoret sticks not to say, Regis admirabilem gloriam effecit splendidiorem;
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he was a King admirable for his vertues, but more admirable for his repentance:
he was a King admirable for his Virtues, but more admirable for his Repentance:
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as it was a stranger sight to see a King of Ninive come downe from his Throne clothed in sackcloth and sit in ashes,
as it was a stranger sighed to see a King of Nineveh come down from his Throne clothed in Sackcloth and fit in Ashes,
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then King Solomon sitting upon his Throne and speaking parables unto the Queene of Saba. Behold then whom God chose to be a Patriarch, to whom he gave a name like one of the great ones,
then King Solomon sitting upon his Throne and speaking parables unto the Queen of Saba. Behold then whom God chosen to be a Patriarch, to whom he gave a name like one of the great ones,
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like that of Abraham: he entered into a Covenant with Abraham, and he entred into a covenant with David; he sware to Abraham, and he sware to David; and he sware unto David, as unto Abraham, concerning his issue, The fruit of his body.
like that of Abraham: he entered into a Covenant with Abraham, and he entered into a Covenant with David; he sware to Abraham, and he sware to David; and he sware unto David, as unto Abraham, Concerning his issue, The fruit of his body.
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Children are called fruit of their Parents body, to note, that they are only fathers of their flesh:
Children Are called fruit of their Parents body, to note, that they Are only Father's of their Flesh:
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they have another, namely God, which is father of their spirits.
they have Another, namely God, which is father of their spirits.
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Saint Paul teacheth it, and the use of it, Heb. 12. And this checkes their opinion, that will have soules propagated, no lesse than bodies.
Saint Paul Teaches it, and the use of it, Hebrew 12. And this Checks their opinion, that will have Souls propagated, no less than bodies.
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I will not trouble you with such an unnecessary dispute. Rather this I note, that whereas every mans first desire is immortality;
I will not trouble you with such an unnecessary dispute. Rather this I note, that whereas every men First desire is immortality;
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because hee cannot in this world attaine it, hee offereth supply thereof by his posterity. This phrase then promiseth solatium immortalitatis, a kind of immortality.
Because he cannot in this world attain it, he Offereth supply thereof by his posterity. This phrase then promises solatium immortalitatis, a kind of immortality.
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Our mortall part the Sonne of Syrach doth excellently set forth, A man that hath issue,
Our Mortal part the Son of Sirach does excellently Set forth, A man that hath issue,
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though he die, yet he is as though hee were not dead; for hee hath left one behind him, that is like him.
though he die, yet he is as though he were not dead; for he hath left one behind him, that is like him.
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Jn his life he saw him, and had joy in him, and hee was not sorry in his death,
John his life he saw him, and had joy in him, and he was not sorry in his death,
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neither was hee ashamed before his enemies.
neither was he ashamed before his enemies.
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And why? he left behind him an avenger against his enemies, and one that should shew favour to his friends. And why? he left behind him an avenger against his enemies, and one that should show favour to his Friends.
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Good cause therefore why another Psalme of degrees tels us, that Children are an inheritance of the Lord,
Good cause Therefore why Another Psalm of Degrees tells us, that Children Are an inheritance of the Lord,
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and the fruit of the wombe is his reward.
and the fruit of the womb is his reward.
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As are the arrowes in the hand of the strong man, so are the children of the youth.
As Are the arrows in the hand of the strong man, so Are the children of the youth.
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Blessed is the man that hath his quiver full of them. Surely, for a King to have his quiver empty is no small curse. God himselfe hath spoken it.Blessed is the man that hath his quiver full of them. Surely, for a King to have his quiver empty is no small curse. God himself hath spoken it.
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O earth, earth, earth, heare the word of the Lord. Thus saith the Lord: Oh earth, earth, earth, hear the word of the Lord. Thus Says the Lord:
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write this man, (and that man was Iechonias the King, write him I say) destitute of Children, a man that shall not prosper in his dayes, and what is that,write this man, (and that man was Iechonias the King, write him I say) destitute of Children, a man that shall not prosper in his days, and what is that,
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but that he shall be cursed? he addes the reason;
but that he shall be cursed? he adds the reason;
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for there shall be no man of his seed that shall sit upon the Throne of David, for there shall be no man of his seed that shall fit upon the Throne of David,
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or beare rule any more in Judah. or bear Rule any more in Judah.
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King Ezekiah, when he was but threatned it, confesseth thus, he chattered like a swallow, mourned like a Dove. King Hezekiah, when he was but threatened it, Confesses thus, he chattered like a swallow, mourned like a Dove.
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And what said Abraham? O Lord God, what wilt thou give me, seeing I goe childlesse? and loe the servant of mine house shall bee mine heire.
And what said Abraham? O Lord God, what wilt thou give me, seeing I go childless? and lo the servant of mine house shall be mine heir.
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Happie then was David, and so every one of Davids ranke is happy, that hath a fruitfull Vine, and Olive branches round about his Table.
Happy then was David, and so every one of Davids rank is happy, that hath a fruitful Vine, and Olive branches round about his Table.
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Of whom we may truly say, — Ʋno avulso non deficit alter Aureus, et simili frondescit virga metallo. But marke:
Of whom we may truly say, — Ʋno avulso non deficit alter Aureus, et simili frondescit virga metallo. But mark:
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the King was busie to build Gods house: and see how God answers him, promising the building of ••e Kings house.
the King was busy to built God's house: and see how God answers him, promising the building of ••e Kings house.
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God requites a building with a buil•ing.
God requites a building with a buil•ing.
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There is a very apt allusion in the word, upon which the sonne of Syrach also playes,
There is a very apt allusion in the word, upon which the son of Sirach also plays,
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when he saith, that •hildren and the building of a City make a perpetuall ••me;
when he Says, that •hildren and the building of a city make a perpetual ••me;
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how much more, if they be a royall off-spring, that •e destined to sit upon a Throne? And God promiseth •avid sons for this honourable end, To sit upon his Throne.
how much more, if they be a royal offspring, that •e destined to fit upon a Throne? And God promises •avid Sons for this honourable end, To fit upon his Throne.
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It appeares among the buildings of Solomon, and in the Chronicles of other Monarchs, that the King had a seciall publike seat wherein he was placed,
It appears among the buildings of Solomon, and in the Chronicles of other Monarchs, that the King had a seciall public seat wherein he was placed,
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when he possessed himselfe of his kingdome, and afterwards sate as in his proper seate: the Scripture cals it solium Regni, as if a kingdome and the Throne were inseparable.
when he possessed himself of his Kingdom, and afterwards sat as in his proper seat: the Scripture calls it solium Regni, as if a Kingdom and the Throne were inseparable.
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So that this phrase doth signifie insigne Regni, an essentiall, an incommunicable rite of a Kingdome. This seate is incommunicable:
So that this phrase does signify insigne Regni, an essential, an incommunicable rite of a Kingdom. This seat is incommunicable:
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the Altar and the Throne (saith one) are ••th proper: the Altar to God, the Throne to the King.
the Altar and the Throne (Says one) Are ••th proper: the Altar to God, the Throne to the King.
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The pride of usurping the Throne will as hardly be broo•ed by a Soveraigne on earth,
The pride of usurping the Throne will as hardly be broo•ed by a Sovereign on earth,
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as the usurping of the Altar will be borne by the Lord of heaven.
as the usurping of the Altar will be born by the Lord of heaven.
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Therefore Pharaoh, though he did highly advance Ioseph, added, Only in the Kings Throne will I bee above thee.
Therefore Pharaoh, though he did highly advance Ioseph, added, Only in the Kings Throne will I be above thee.
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2119
As it is incommunicable to others, so is it essentiall to a King. In regard whereof Saint Peter calls Kings NONLATINALPHABET supereminent, supereminent in the Throne.
As it is incommunicable to Others, so is it essential to a King. In regard whereof Saint Peter calls Kings supereminent, supereminent in the Throne.
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But wherein stands this supereminency? surely in state and power.
But wherein Stands this supereminency? surely in state and power.
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In regard of the state it is called solium gloriae, and in regard of the power, solum judicij. These two must not be severed.
In regard of the state it is called solium Glory, and in regard of the power, solum judicij. These two must not be severed.
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A King must in state ascend above all, that hee may be the more respected when he doth command.
A King must in state ascend above all, that he may be the more respected when he does command.
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God himselfe, that did often shew himselfe as a King, did shew himselfe in that Majestie that hee alloweth unto Kings.
God himself, that did often show himself as a King, did show himself in that Majesty that he alloweth unto Kings.
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The places be knowne in Ezechiel, Daniel, Revelation. I need not quote them. But solium is therefore gloriae, because judicij. The state is to countenance the power:
The places be known in Ezechiel, daniel, Revelation. I need not quote them. But solium is Therefore Glory, Because judicij. The state is to countenance the power:
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it must not be only a Throne of glory, but of judgment too. Nazianzene hath an apt description of Kings, they are persons (saith hee) NONLATINALPHABET.
it must not be only a Throne of glory, but of judgement too. Nazianzene hath an apt description of Kings, they Are Persons (Says he).
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They are not be without a paire of scales in their hands, in imitation of God, of whom the Psalmist saith, Thou sittest i• the Throne, that judgest righteously.
They Are not be without a pair of scales in their hands, in imitation of God, of whom the Psalmist Says, Thou Sittest i• the Throne, that Judges righteously.
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And such a Throne indeed was King Davids. At Ierusalem are Thrones for Judgment, even the Throne of the house of David.
And such a Throne indeed was King Davids. At Ierusalem Are Thrones for Judgement, even the Throne of the house of David.
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In such a Throne should the sons of David sit; they were to 〈 ◊ 〉 but God would set them there.
In such a Throne should the Sons of David fit; they were to 〈 ◊ 〉 but God would Set them there.
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It is superfluous for me to remember you, that Promotion commeth neither from the East, nor from the West, 〈 ◊ 〉 from the North, nor from the South.
It is superfluous for me to Remember you, that Promotion comes neither from the East, nor from the West, 〈 ◊ 〉 from the North, nor from the South.
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It is God, that take downe one, and setteth up another. It is God, that take down one, and sets up Another.
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Which is evident by the Prophesies of alterations in the most eminent Monarchi• of the world.
Which is evident by the prophecies of alterations in the most eminent Monarchi• of the world.
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As for the Anabaptists that admit no Soveraigne title in a Christian Common-weale upon a fal• ground, that it is a fruit of Adams fall, which ceased us on the Redemption by Christ;
As for the Anabaptists that admit no Sovereign title in a Christian Commonweal upon a fal• ground, that it is a fruit of Adams fallen, which ceased us on the Redemption by christ;
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it is enough to tou• their ignorance, not distinguishing between Direct••• and Coercive power.
it is enough to tou• their ignorance, not distinguishing between Direct••• and Coercive power.
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The later is made necessary by sin the former is as naturall, as sociablenesse is to man. T•• Romanists detest Anabaptisme;
The later is made necessary by since the former is as natural, as sociableness is to man. T•• Romanists detest Anabaptism;
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but they cherish a m•sterie of iniquity, that may not be indured by this peculiar of God, I will set them. For in their Pontificale Remanum they insert such clauses,
but they cherish a m•sterie of iniquity, that may not be endured by this peculiar of God, I will Set them. For in their Pontifical Remanum they insert such clauses,
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as have within late yeere given occasion of Rebellion in this land, Rebellion justified at the Barre upon this ground, that the King is 〈 ◊ 〉 King till he be anointed.
as have within late year given occasion of Rebellion in this land, Rebellion justified At the Bar upon this ground, that the King is 〈 ◊ 〉 King till he be anointed.
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In that booke, as it is reform• by the Councell of Trent, in the Tract De benediction• 〈 ◊ 〉 coronatione Regis, to the Bishop that performes that Ceremony, the Presentee speakes thus.
In that book, as it is reform• by the Council of Trent, in the Tract De benediction• 〈 ◊ 〉 coronation Regis, to the Bishop that performs that Ceremony, the Presentee speaks thus.
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Reverendissime ••ter, postulat sancta mater Ecclesia, ut praesentem egregi• militem ad dignitatem regiam sublevetis. And after, 〈 ◊ 〉 King begins his Oath thus. Ego, Deo annuente, fut•• Rex. Reverendissime ••ter, postulat sancta mater Ecclesia, ut praesentem egregi• militem ad dignitatem Regiam sublevetis. And After, 〈 ◊ 〉 King begins his Oath thus. Ego, God annuente, fut•• Rex.
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And what is this but a devise whereby the P•• usurped upon the Emperour, and encroacheth by Metropolitans upon other Kings, feigning an interreg•• which in an he editary kingdome is (questionlesse) re•ugnant to the fundamentall lawes of all Nations.
And what is this but a devise whereby the P•• usurped upon the Emperor, and encroacheth by Metropolis upon other Kings, feigning an interreg•• which in an he editary Kingdom is (questionless) re•ugnant to the fundamental laws of all nations.
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Ther••re against them and all others, wee hold that of the 〈 ◊ 〉 line; Our shield belongeth unto the Lord;
Ther••re against them and all Others, we hold that of the 〈 ◊ 〉 line; Our shield belongeth unto the Lord;
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Our King 〈 ◊ 〉 the holy one of Israel: hee holds of him and none •ther:
Our King 〈 ◊ 〉 the holy one of Israel: he holds of him and none •ther:
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the King doth sit, but God doth set him. And sets him for ever. The succession is perpetuall.
the King does fit, but God does Set him. And sets him for ever. The succession is perpetual.
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•ome restraine this untill Christs comming, according to •hat speech of Iacob, The Scepter shall not depart from Iu•ah,
•ome restrain this until Christ coming, according to •hat speech of Iacob, The Sceptre shall not depart from Iu•ah,
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nor the Lawgiver from between his feete, untill Shi•ah come. nor the Lawgiver from between his feet, until Shi•ah come.
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Some continue it unto the end of the World, •ccording to these words of the Psalme, so long as the Sunne and Moone endureth. They are easily recon•iled.
some continue it unto the end of the World, •ccording to these words of the Psalm, so long as the Sun and Moon Endureth. They Are Easily recon•iled.
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Distinguish the Prophesie from the Promise: the Promise speakes of that which might be, the prophesie •f that which would be.
Distinguish thee Prophesy from the Promise: the Promise speaks of that which might be, the prophesy •f that which would be.
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If IERƲSALEM had •nowne those things that belonged to her Peace, the enemies •ad not cast a banke about her, the Romans had not destroy•d her, that Throne should have continued as the dayes of •eaven.
If IERƲSALEM had •nowne those things that belonged to her Peace, the enemies •ad not cast a bank about her, the Roman had not destroy•d her, that Throne should have continued as the days of •eaven.
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But Iacobs prophesie meaneth, that for want of per•rmance of the Covenant, Ierusalem should faile, when Philoh came;
But Iacobs prophesy means, that for want of per•rmance of the Covenant, Ierusalem should fail, when Philoh Come;
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yea and before that, the tabernacle of Da•id should be ruinous.
yea and before that, the tabernacle of Da•id should be ruinous.
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The ground of that prophesie is •t downe, Psal. 49. Many thinke that their houses shall con••nue for ever, from generation to generation,
The ground of that prophesy is •t down, Psalm 49. Many think that their houses shall con••nue for ever, from generation to generation,
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and call their •ands after their names.
and call their •ands After their names.
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But when man is in honour, he •oth not understand, and so becomes as the beasts that perish: But when man is in honour, he •oth not understand, and so becomes as the beasts that perish:
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•nnes interrupt their continuance for ever.
•nnes interrupt their Continuance for ever.
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Wherefore •ccording to that in Deuteronomy, Deut. c. 29. v. 19. If any when he heareth •he wordes of this curse, blesse himselfe in his heart, saying, 〈 ◊ 〉 shall have peace,
Wherefore •ccording to that in Deuteronomy, Deuteronomy c. 29. v. 19. If any when he hears •he words of this curse, bless himself in his heart, saying, 〈 ◊ 〉 shall have peace,
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although J walke according to the stub•ornnesse of mine heart, thus adding drunkennesse unto thirst; •e Lord will not bee mercifull unto that man;
although J walk according to the stub•ornnesse of mine heart, thus adding Drunkenness unto thirst; •e Lord will not be merciful unto that man;
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but the wrath 〈 ◊ 〉 the Lord and his Jealousie shall smoake against him, and every curse that is written in this booke shall light vpon him:
but the wrath 〈 ◊ 〉 the Lord and his Jealousy shall smoke against him, and every curse that is written in this book shall Light upon him:
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••d the Lord shall put out his name from under heaven. The succession then is perpetuall;••d the Lord shall put out his name from under heaven. The succession then is perpetual;
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but the promise the of is conditionall; the Condition is the keeping of Gods Covenant. And so wee come from the absolute part of the promise to the qualified; which must not be several.
but the promise thee of is conditional; the Condition is the keeping of God's Covenant. And so we come from the absolute part of the promise to the qualified; which must not be several.
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It was the error of the Kings and Priests of Iudah and Israel excepting against the prophesies,
It was the error of the Kings and Priests of Iudah and Israel excepting against the prophecies,
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and persecuting the prophets, which foretold the ruine of those kingdomes for the sinnes thereof: they dreamt that the promise was onely absolute;
and persecuting the Prophets, which foretold the ruin of those kingdoms for the Sins thereof: they dreamed that the promise was only absolute;
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and so howsoever they live• their state should endure for ever;
and so howsoever they live• their state should endure for ever;
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not remembring th• God exacted their duty as well as hee promised his mercy, yea and limitted the performance of his mercy, according to the continuance of their duty.
not remembering th• God exacted their duty as well as he promised his mercy, yea and limited the performance of his mercy, according to the Continuance of their duty.
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Although then Kings be Lords over their people, 〈 ◊ 〉 are they subjects unto God:
Although then Kings be lords over their people, 〈 ◊ 〉 Are they subject's unto God:
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They can bee no great• then Adam, of whom Saint Augustine, Quamvis in m•• do dominus positus est Adam, &c. though Adam were created Lord of the visible world,
They can be no great• then Adam, of whom Saint Augustine, Quamvis in m•• do dominus Positus est Adam, etc. though Adam were created Lord of the visible world,
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yet by subjection unto a 〈 ◊ 〉 he was to recognize that hee held of a more soveraigne 〈 ◊ 〉 It is a fundamentall rule of reason;
yet by subjection unto a 〈 ◊ 〉 he was to recognise that he held of a more sovereign 〈 ◊ 〉 It is a fundamental Rule of reason;
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that from whom 〈 ◊ 〉 have our being, from him wee must receave a Law preportionable to our dependance on him, be hee God• man;
that from whom 〈 ◊ 〉 have our being, from him we must receive a Law preportionable to our dependence on him, be he God• man;
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Kings from God, and other men from Kings.
Kings from God, and other men from Kings.
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They that have beene of Phaeraohs mind and have sai•• who is the Lord, that I should heare him? have tryed Sai•• Bernards rule to be true, Posse eos summovere se felicit•• but not subducere se Potestati; they may deprive themsel•• of the glory of God, their throne in heaven,
They that have been of Phaeraohs mind and have sai•• who is the Lord, that I should hear him? have tried Sai•• Bernards Rule to be true, Posse eos summovere se felicit•• but not subducere se Power; they may deprive themsel•• of the glory of God, their throne in heaven,
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but they can••• exempt themselves from the soveraignty of God: hee will 〈 ◊ 〉 his pleasure dispose their thrones here on earth.but they can••• exempt themselves from the sovereignty of God: he will 〈 ◊ 〉 his pleasure dispose their thrones Here on earth.
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There is a covenant then betweene God and the Kin• and it is two-fold:
There is a Covenant then between God and the Kin• and it is twofold:
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I will be his Father, and hee shall be 〈 ◊ 〉 sonne: 2. Sam. 7.14, 15, 16. he shall build an house for my name, I will be his Father, and he shall be 〈 ◊ 〉 son: 2. Sam. 7.14, 15, 16. he shall built an house for my name,
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and J will sta•• the throne of his kingdome. and J will sta•• the throne of his Kingdom.
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So it is set downe, 2. Sam. 〈 ◊ 〉 The Covenant respects David as a private person and as King:
So it is Set down, 2. Sam. 〈 ◊ 〉 The Covenant respects David as a private person and as King:
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as a private person, hee is to be the sonne of God (for Davids Covenant doth presuppose Abrahams; b• addeth a regality unto it.
as a private person, he is to be the son of God (for Davids Covenant does presuppose Abrahams; b• adds a regality unto it.
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As a King hee is to build an house for God, Hee must be custodious, et Custos utriusque tabulae: it was so in the Old Testament, it must bee so in the New. It is prophesied in the second psalme;
As a King he is to built an house for God, He must be custodious, et Custos utriusque tabulae: it was so in the Old Testament, it must be so in the New. It is prophesied in the second psalm;
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we are taught to petitionate by Saint Paul; and Saint Augustine doth excellently expresse it. Aliter servit Rex Deo, quia homo; aliter, quia Rex.
we Are taught to petitionate by Saint Paul; and Saint Augustine does excellently express it. Aliter Servit Rex God, quia homo; aliter, quia Rex.
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As a man, hee must conforme himselfe to the lawes of God; as a King, hee makes lawes for the service of God.
As a man, he must conform himself to the laws of God; as a King, he makes laws for the service of God.
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It is not enough for the King to obey it, as the child of God; as a King annoynted of God, he must commaund it;
It is not enough for the King to obey it, as the child of God; as a King anointed of God, he must command it;
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like to primum mobile, which moveth it selfe, and all inferior orbes with it.
like to primum mobile, which moves it self, and all inferior orbs with it.
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So did the religious Kings of the Iewes, and so did the religious Emperours of the Christians.
So did the religious Kings of the Iewes, and so did the religious emperors of the Christians.
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But where shall the King find whereunto hee is tyed by Covenant? hee hath an authenticall Record;
But where shall the King find whereunto he is tied by Covenant? he hath an authentical Record;
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the Record is Gods Testimonies, they are tabulae foederis. God testifieth his will in his word.
the Record is God's Testimonies, they Are tabulae Fœderis. God Testifieth his will in his word.
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This appeareth by Moses in Deuteronomy, where the King is enjoyned to describe the law, when he sitteth vpon his throne:
This appears by Moses in Deuteronomy, where the King is enjoined to describe the law, when he Sitteth upon his throne:
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and the same charge is reiterated unto Ioshua. Samuel giveth the like to Saul, and David to Solomon. Whereupon the booke of the Law was to be delivered the King at his Coronation.
and the same charge is reiterated unto Ioshua. Samuel gives the like to Saul, and David to Solomon. Whereupon the book of the Law was to be Delivered the King At his Coronation.
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You may see it in the Story of Ioash. The Chaldee paraphase expounding those words of the Psalme, the Qucene stood at the Kings right hand, gives it this sense, Stabit liber legis in latere dextrae tuae, et exaraebitur in exemplare splendor tuus, velut obrizo ophiritico.
You may see it in the Story of Joash. The Chaldee Paraphrase expounding those words of the Psalm, the Queen stood At the Kings right hand, gives it this sense, Stabit liber Legis in later Dextrae tuae, et exaraebitur in exemplare splendour Thy, velut obrizo ophiritico.
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It is memorable that is reported of Alphonsus King of Arragon, that hee read over the Bible with the glosse foureteene times.
It is memorable that is reported of Alphonsus King of Aragon, that he read over the bible with the gloss foureteene times.
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But this I moreover marke in the word Testimony, that God speaketh like a King, signifieth his pleasure, without Rhetoricall perswasions or philosophicall demonstrations.
But this I moreover mark in the word Testimony, that God speaks like a King, signifies his pleasure, without Rhetorical persuasions or philosophical demonstrations.
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There are lumina Orationis in the sermons of the prophets, which surpasse the Eloquence of all heathen men:
There Are lumina Orationis in the Sermons of the Prophets, which surpass the Eloquence of all heathen men:
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but the style of the Law runnes onely with a Teste. Yea and simply Gods word requireth faith, which is the Correlative of a Testimony;
but the style of the Law runs only with a Teste. Yea and simply God's word requires faith, which is the Correlative of a Testimony;
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Quare et Quomodo: Iewish wordes, as the Fathers call them:Quare et Quomodo: Jewish words, as the Father's call them:
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our age may call them Atheisticall, which also must be banished farre from the Articles of our Faith,
our age may call them Atheistical, which also must be banished Far from the Articles of our Faith,
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and notwithstanding all unbelieving scoffers, the bare Testimony of God must go current with us as an indemonstrable principle of our Faith,
and notwithstanding all unbelieving scoffers, the bore Testimony of God must go current with us as an indemonstrable principle of our Faith,
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and uncontrollable precept of our life.
and uncontrollable precept of our life.
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It must go current with all, but specially with Kinges, who must yield unto God what themselve; expect from their su•jects: this let them not discredit:
It must go current with all, but specially with Kings, who must yield unto God what themselves; expect from their su•jects: this let them not discredit:
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Teste meipso; for God himselfe doth teach it them. You have heard what is the Record.Teste meipso; for God himself does teach it them. You have herd what is the Record.
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Now heare, that it is authenticall. God himselfe will teach them.
Now hear, that it is authentical. God himself will teach them.
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The businesses of the Kings of Iudah were either Juris or facti. In matters of Fact which were doubtfull, either in peace or warre, they had immediate resolution from God, either by Prophets that attended them,
The businesses of the Kings of Iudah were either Juris or facti. In matters of Fact which were doubtful, either in peace or war, they had immediate resolution from God, either by prophets that attended them,
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or by Vrim and Thummim before the Arke.
or by Urim and Thummim before the Ark.
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But if it were Quaestio Iuris, then they were still referred to the Law, the sense whereof they were to require of the Priests, which (as it appeareth in Nehemiah and elsewhere) did dare sensum, and in their sitting in Moses chaire (so long as they sate in the chaire) God did teach by them:
But if it were Question Iuris, then they were still referred to the Law, the sense whereof they were to require of the Priests, which (as it appears in Nehemiah and elsewhere) did Dare sensum, and in their sitting in Moses chair (so long as they sat in the chair) God did teach by them:
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so that Qui vos audit, me audit. But it is no longer then they sit in the chaire; for NONLATINALPHABET, as Basil well observeth.
so that Qui vos audit, me audit. But it is no longer then they fit in the chair; for, as Basil well observeth.
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The Minister is but as the gnomon of a dyall, that onely points out the motion of the heavens.
The Minister is but as the gnomon of a dial, that only points out the motion of the heavens.
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It is as lawfull for the Prince to prove the spirits of the Prophets as to try his Dyall,
It is as lawful for the Prince to prove the spirits of the prophets as to try his Dial,
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whether it goe right or wrong.
whither it go right or wrong.
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But the Bishop of Rome conceipts so much of his Infallibility, that hee resembles him in Pliny, who finding a disproportion betweene the Diall and the Sunnes motion, thought surely the earth was moved from his centre,
But the Bishop of Rome conceits so much of his Infallibility, that he resembles him in pliny, who finding a disproportion between the Dial and the Suns motion, Thought surely the earth was moved from his centre,
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or the Sunne had taken a new course, but suspected not that the Dyall had beene shaken with an earthquake:
or the Sun had taken a new course, but suspected not that the Dial had been shaken with an earthquake:
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even so they will permit Princes to meddle with matters in the Church, but directed by the supreme pastor;
even so they will permit Princes to meddle with matters in the Church, but directed by the supreme pastor;
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on whose information they must build so securely, that they must rather think that God hath altered his mind,
on whose information they must built so securely, that they must rather think that God hath altered his mind,
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or Princes passed their bounds, then the Priest can be deceaved. But this place may intimate an extraordinary Spirit of Wisdome which God vouchsafeth Kings;
or Princes passed their bounds, then the Priest can be deceived. But this place may intimate an extraordinary Spirit of Wisdom which God vouchsafeth Kings;
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whereunto the phrase respecteth, My Lord the King is as an Angell of God, knowing good and evill: Which Salomon prayeth for.
whereunto the phrase respecteth, My Lord the King is as an Angel of God, knowing good and evil: Which Solomon Prayeth for.
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Send me that wisdome which is NONLATINALPHABET, as if there were a speciall wisedome that doth assist the thrones of Princes.
Send me that Wisdom which is, as if there were a special Wisdom that does assist the thrones of Princes.
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And in regard hereof it was, that Salomon elsewhere desires a docile heart, and saith, that the Kings heart is in the hands of God, as the River of waters;
And in regard hereof it was, that Solomon elsewhere Desires a docile heart, and Says, that the Kings heart is in the hands of God, as the River of waters;
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he turneth them wheresoever it pleaseth him. Which one wittily expoundeth.he turns them wheresoever it Pleases him. Which one wittily expoundeth.
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All the fruitfulnesse of a land, as also the barrennesse depends upon those streames of wisdome;
All the fruitfulness of a land, as also the Barrenness depends upon those streams of Wisdom;
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which God either sends abroad, or withholdeth, by the heart of the King. The Conclusion of this point is.
which God either sends abroad, or withholdeth, by the heart of the King. The Conclusion of this point is.
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If yee delight in thrones and Scepters, ô Kings of the people, Wis. 6.21. honour wisedome, that you may reigne for ever. If ye delight in thrones and Sceptres, o Kings of the people, Wis. 6.21. honour Wisdom, that you may Reign for ever.
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You have heard the promise that GOD makes the King; but yee have heard it only in the type.
You have herd the promise that GOD makes the King; but ye have herd it only in the type.
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I should (if the time would serve) speake something of the truth, seeing the truth concernes that King,
I should (if the time would serve) speak something of the truth, seeing the truth concerns that King,
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and all Kings as well as the type.
and all Kings as well as the type.
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The Truth is Christ, whom the Scripture calleth David, and the Sonne of David. God swore to him, and for him: to him as the head;
The Truth is christ, whom the Scripture calls David, and the Son of David. God swore to him, and for him: to him as the head;
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for him, as that head is mystically joyned to the body of his Church. He was born to be a King, and to make all his, Kings unto God:
for him, as that head is mystically joined to the body of his Church. He was born to be a King, and to make all his, Kings unto God:
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but not Kings, except they were Priests, and did sacrifice themselves unto God.
but not Kings, except they were Priests, and did sacrifice themselves unto God.
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If they were a Royall Priesthood, then were they to sit upon the Throne of the mysticall David. To him that overcommeth (saith Christ) will I grant to sit with me in my Throne,
If they were a Royal Priesthood, then were they to fit upon the Throne of the mystical David. To him that Overcometh (Says christ) will I grant to fit with me in my Throne,
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as I overcame, and sit with my Father in his Throne. But the time will not give me leave to wade further in that mystery. Only this I adde:as I overcame, and fit with my Father in his Throne. But the time will not give me leave to wade further in that mystery. Only this I add:
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that if you separate the Ceremoniall from the Morall, what was spoken to David concerneth every Christian King:
that if you separate the Ceremonial from the Moral, what was spoken to David concerns every Christian King:
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they have the same charge of keeping Gods Covenant: and they have no lesse the same hope of succession in their Crownes.
they have the same charge of keeping God's Covenant: and they have no less the same hope of succession in their Crowns.
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For as the Gentiles which tread the steps of Abraham, are in the Gospell said to be the sonnes of Abraham, the Father of faithfull men;
For as the Gentiles which tread the steps of Abraham, Are in the Gospel said to be the Sons of Abraham, the Father of faithful men;
p-acp p-acp dt np1 r-crq vvb dt n2 pp-f np1, vbr p-acp dt n1 vvd pc-acp vbi dt n2 pp-f np1, dt n1 pp-f j n2;
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even so Kings which doe the workes of David, are the Royall off-spring of David, David the father of faithfull Kings:
even so Kings which do the works of David, Are the Royal offspring of David, David the father of faithful Kings:
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which is the cause why our Church on those dayes which we solemnize in remembrance of the favours vouchsafed unto our Kings, doth use the Psalmes that were penned for David and his seed. The summe of all is.
which is the cause why our Church on those days which we solemnize in remembrance of the favours vouchsafed unto our Kings, does use the Psalms that were penned for David and his seed. The sum of all is.
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God promiseth, he warranteth sincerely and constantly unto Kings in a King, for their seed; Not only for themselves:
God promises, he warrants sincerely and constantly unto Kings in a King, for their seed; Not only for themselves:
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that if they forsake not him, hee will never destitute them, but continue their Royall line, Monarchs in earth, and Saints in Heaven.
that if they forsake not him, he will never destitute them, but continue their Royal line, Monarchs in earth, and Saints in Heaven.
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Give then thy judgments to our King, ô God, and thy Righteousnesse to the Kings Sonne;
Give then thy Judgments to our King, o God, and thy Righteousness to the Kings Son;
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That keeping thy Testimonies, they may abide in thy Covenant.
That keeping thy Testimonies, they may abide in thy Covenant.
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So shalt thou make good unto them the holy things of David, and other Princes that are faithfull;
So shalt thou make good unto them the holy things of David, and other Princes that Are faithful;
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A perpetuall succession of this Crown on earth, and a blessed joynt possession of a better Crowne in heaven. { inverted ⁂ }
A perpetual succession of this Crown on earth, and a blessed joint possession of a better Crown in heaven. { inverted ⁂ }
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A SERMON PREACHED AT SAINT CROSSE NEERE WINCHESTER. 1 COR. 10.12. Let him that thinketh hee standeth, take heed least he fall.
A SERMON PREACHED AT SAINT CROSS NEAR WINCHESTER. 1 COR. 10.12. Let him that Thinketh he Stands, take heed lest he fallen.
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ALL men are forbidden to sinne, by the Law of the Creation:
ALL men Are forbidden to sin, by the Law of the Creation:
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but they which in the Church are by Sacraments consecrated unto God, have moreover bound themselves from sin by a religious stipulation.
but they which in the Church Are by Sacraments consecrated unto God, have moreover bound themselves from since by a religious stipulation.
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For a Sacrament consists of a visible signe, and an invisible grace. Of which the signe represents not only what God offers, but also what man vowes:
For a Sacrament consists of a visible Signen, and an invisible grace. Of which the Signen represents not only what God offers, but also what man vows:
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and the grace worketh no lesse a conscience of mans duty, then it doth a sense of Gods mercy.
and the grace works no less a conscience of men duty, then it does a sense of God's mercy.
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Adde hereunto, that by Christs Institution these two are subordinate, and the outward signe seemeth to make the way more passable for the inward grace.
Add hereunto, that by Christ Institution these two Are subordinate, and the outward Signen seems to make the Way more passable for the inward grace.
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Strange then it is that any should affect the signe, and neglect the grace; yea boast of Gods seale and neglect his spirit.
Strange then it is that any should affect the Signen, and neglect the grace; yea boast of God's seal and neglect his Spirit.
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Not only so, but even presume to sinne upon warrant of that which containes so manifold a prohibition of sinne;
Not only so, but even presume to sin upon warrant of that which contains so manifold a prohibition of sin;
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yet some such Corinthians there were.
yet Some such Corinthians there were.
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Saint Paul in this Chapter taxeth them and maketh good this point of Divinity against them.
Saint Paul in this Chapter Taxes them and makes good this point of Divinity against them.
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Sacraments are no priviledges, either for sinne, or from plagues. And because in Morals, Examples are most working proofes;
Sacraments Are no privileges, either for sin, or from plagues. And Because in Morals, Examples Are most working proofs;
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hee tryeth the Corinthians case by the Histories of the Iewes. The effect of this Argument is this, God is no accepter of persons;
he trieth the Corinthians case by the Histories of the Iewes. The Effect of this Argument is this, God is no accepter of Persons;
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no more of the Gentiles, then he was of the Iewes: And why? these two particular Churches are similary parts of that whole one;
no more of the Gentiles, then he was of the Iewes: And why? these two particular Churches Are similary parts of that Whole one;
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which is Catholike both in time and place. Though in some other things they differ, yet in substance they agree.
which is Catholic both in time and place. Though in Some other things they differ, yet in substance they agree.
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God in his mercy is equally neere to both, and in his Iustice will deale indifferently with both.
God in his mercy is equally near to both, and in his justice will deal indifferently with both.
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Therefore the Jewes stories are the Gentiles types, types not of Ceremoniall presignificancie, but of morall correspondency:
Therefore the Jews stories Are the Gentiles types, types not of Ceremonial presignificancie, but of moral correspondency:
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by them they may judge in what termes their persons stand with God, and what their deeds may expect at the hands of God.
by them they may judge in what terms their Persons stand with God, and what their Deeds may expect At the hands of God.
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The Iewer were as the Gentiles are, Sacramentally sanctified, yet they sinned and were plagued.
The Iewer were as the Gentiles Are, Sacramentally sanctified, yet they sinned and were plagued.
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Alterius casus, alterius cautela, saith Gregory the Great, lib 4. Epist. 56. The Iewes harmes must make the Gentiles beware.Alterius casus, alterius cautela, Says Gregory the Great, lib 4. Epistle 56. The Iewes harms must make the Gentiles beware.
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Therefore whatsoever he be, Iew or Gentile, that thinkes he stands, let him take heed least he fall,
Therefore whatsoever he be, Iew or Gentile, that thinks he Stands, let him take heed lest he fallen,
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as the Apostle concludes in these words that now I have read unto you.
as the Apostle concludes in these words that now I have read unto you.
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These words then are a conclusion springing from that proofe, which the Apostle grounded upon the example of the Iewes Wherein it is cleare, that Sacramentall sanctification doth neither exclude sin, nor exempt from wrath.
These words then Are a conclusion springing from that proof, which the Apostle grounded upon the Exampl of the Iewes Wherein it is clear, that Sacramental sanctification does neither exclude since, nor exempt from wrath.
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For the bet•er unfolding of which words, we may observe in them these two points; a mutability whereunto we are subject, and a Vigilancy whereof we must take care. The former requireth the later.
For the bet•er unfolding of which words, we may observe in them these two points; a mutability whereunto we Are Subject, and a Vigilancy whereof we must take care. The former requires the later.
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Wee must bee vigilant, because we are mutable. Mutable we are, for he that thinketh he stands, may fall:
we must be vigilant, Because we Are mutable. Mutable we Are, for he that Thinketh he Stands, may fallen:
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Vigilant •herfore we must be, lest he that thinketh he stands, doe •all. I•t him that thinketh, &c. To begin with our mutability:
Vigilant •herfore we must be, lest he that Thinketh he Stands, do •all. I•t him that Thinketh, etc. To begin with our mutability:
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Our condition is according to our place: this three fold, so is that. The first •lace is •eaven: Our condition is according to our place: this three fold, so is that. The First •lace is •eaven:
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this, as the Apostle calleth it, is a kingdome that cannot be shaken, therefore they that are standing •illars there (so Christ calls the Saints consummated) •e free from falling.
this, as the Apostle calls it, is a Kingdom that cannot be shaken, Therefore they that Are standing •illars there (so christ calls the Saints consummated) •e free from falling.
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Jn that day (saith the prophet •achary) shall the Lord defend the Inhabitants of Ierusalem; John that day (Says the Prophet •achary) shall the Lord defend the Inhabitants of Ierusalem;
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•nd he that is feeble, (the word is, a stumbler) among you, •all be l•ke unto David,
•nd he that is feeble, (the word is, a stumbler) among you, •all be l•ke unto David,
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and the house of David as the An•ells: as the Angell of God before them. Now the An•ells cannot fall. The second place is Hell;and the house of David as the An•ells: as the Angel of God before them. Now the An•ells cannot fallen. The second place is Hell;
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and that is a ••oale wherein sinners lye bound hand and foot in chains •f darknesse, and that without delivery:
and that is a ••oale wherein Sinners lie bound hand and foot in chains •f darkness, and that without delivery:
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they cannot be •osed, they cannot be raised: their sentence is irrecoverable, and their state unrecoverable.
they cannot be •osed, they cannot be raised: their sentence is irrecoverable, and their state unrecoverable.
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So Abraham tells •ives, Lu. 16. The third place is the earth, the mid-way to the other two, which partaketh of them both: So Abraham tells •ives, Lu. 16. The third place is the earth, the midway to the other two, which partaketh of them both:
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here ••en both stand and fall. And no marveile: for the best ••e sonnes of Adam, aswell as of God; partly flesh, and partly spirit:
Here ••en both stand and fallen. And no Marvel: for the best ••e Sons of Adam, aswell as of God; partly Flesh, and partly Spirit:
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not only Saints, but also sinners, living in the Church, not triumphant, but militant. And this Church is in the Canticles aptly resembled by the moone;
not only Saints, but also Sinners, living in the Church, not triumphant, but militant. And this Church is in the Canticles aptly resembled by the moon;
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for shee hath her wexings and her wainings:
for she hath her wexings and her wainings:
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she cometh •eerer, and goeth further from the sunne, the sunne of righteousnesse, as Malachi calls Christ, in the fourth of his prophesie.
she comes •eerer, and Goes further from the sun, the sun of righteousness, as Malachi calls christ, in the fourth of his prophesy.
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So then this admonition is directed to 〈 ◊ 〉 that are pilgrims, not to them that are at home:
So then this admonition is directed to 〈 ◊ 〉 that Are pilgrim's, not to them that Are At home:
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to wayfaring men, not to them that are at their journeys and: and it is directed to us all:
to wayfaring men, not to them that Are At their journeys and: and it is directed to us all:
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Whosoever thinkes hee stands. I said in my prosperity, I shall never be removed, thou Lord of thy goodnes hadst made my hill to stand so strong, saith ••ing David. Though all men bee offended, NONLATINALPHABET (said Saint Peter unto Christ) yet will I never bee offended. Whosoever thinks he Stands. I said in my Prosperity, I shall never be removed, thou Lord of thy Goodness Hadst made my hill to stand so strong, Says ••ing David. Though all men be offended, (said Saint Peter unto christ) yet will I never be offended.
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Behold great security in King David, and no lesse in Saint Peter; yet when God hid his face, the King confessed that hee was troubled:
Behold great security in King David, and no less in Saint Peter; yet when God hid his face, the King confessed that he was troubled:
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and his trouble was a fall, a great downe-fall, as it appeareth, verse. 3. where he thanketh God, that he had brought up his soule from be•, and revived him from among them that did goe downe to the pit. and his trouble was a fallen, a great downfall, as it appears, verse. 3. where he thanketh God, that he had brought up his soul from be•, and revived him from among them that did go down to the pit.
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Christ did looke away from Saint Peter, and he stumbled, and fell too, and that very low;
christ did look away from Saint Peter, and he stumbled, and fell too, and that very low;
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for hee denyed, yea forswore his master, so farre was he from standing to, or dying for his master.
for he denied, yea forswore his master, so Far was he from standing to, or dying for his master.
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What can wee say the to these things? If a King, a King of Israel, a King after God owne heart, if an Apostle, one of those three NONLATINALPHABET Galathians 2. that seemed a pillar among the Apostles, that was surnamed Cephas, in prophesied his faith:
What can we say the to these things? If a King, a King of Israel, a King After God own heart, if an Apostle, one of those three Galatians 2. that seemed a pillar among the Apostles, that was surnamed Cephas, in prophesied his faith:
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if such a King, such an Apostle, King Da•i• and Peter could not so stand, but they fell;
if such a King, such an Apostle, King Da•i• and Peter could not so stand, but they fell;
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who in the Common-weale, who in the Church dare say, I shall never be removed, I will never be offended? Surely, the weaknesse must needs be in all, that tempteth them th• are the very best of all.
who in the Commonweal, who in the Church Dare say, I shall never be removed, I will never be offended? Surely, the weakness must needs be in all, that tempts them th• Are the very best of all.
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He that thinks, NONLATINALPHABET, in fulness of sense, he that seemes. Now a man may seeme onely 〈 ◊ 〉 others, or also to himselfe;
He that thinks,, in fullness of sense, he that seems. Now a man may seem only 〈 ◊ 〉 Others, or also to himself;
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so that the sence is somewh•• restrained, by translating it; he that thinks: for he th• thinks he stands, seemes onely to himselfe.
so that the sense is somewh•• restrained, by translating it; he that thinks: for he th• thinks he Stands, seems only to himself.
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But it is 〈 ◊ 〉 done without cause.
But it is 〈 ◊ 〉 done without cause.
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If a man seeme to stand, onely 〈 ◊ 〉 others, no wonder if he fall.
If a man seem to stand, only 〈 ◊ 〉 Others, no wonder if he fallen.
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No man knoweth the thing of a man, save the spirit of man which is in him. No man Knoweth the thing of a man, save the Spirit of man which is in him.
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Easie there fore it is to be deceived in our judgement of another man. Hypocrisie may vaile the greatest impiety.
Easy there before it is to be deceived in our judgement of Another man. Hypocrisy may veil the greatest impiety.
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Dec•• full workers (saith Saint Paul ) transforme themselves i• the Apostles of Christ: Dec•• full workers (Says Faint Paul) transform themselves i• the Apostles of christ:
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and no marvell, for Satan 〈 ◊ 〉 selfe can be transformed into an angell of light.
and no marvel, for Satan 〈 ◊ 〉 self can be transformed into an angel of Light.
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But 〈 ◊ 〉 smothered is like a sicknesse palliated:
But 〈 ◊ 〉 smothered is like a sickness palliated:
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it will not be 〈 ◊ 〉 ere it breake out, and breake out more violently.
it will not be 〈 ◊ 〉 ere it break out, and break out more violently.
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The• ample of Iudas the traytor, Simon Magus the sorcer• Julian the Apostata, are proofe enough that such stand• will soone fall:
The• ample of Iudas the traitor, Simon Magus the sorcer• Julian the Apostata, Are proof enough that such stand• will soon fallen:
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but for him to fall that seemeth to 〈 ◊ 〉 selfe to stand, his case is more wofull,
but for him to fallen that seems to 〈 ◊ 〉 self to stand, his case is more woeful,
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and this admon•• on the more behoofefull. The Corinthians were too well conceited of their own stability;
and this admon•• on the more behooveful. The Corinthians were too well conceited of their own stability;
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therefore doth the Apostle presse them with a consideration of their mutability.
Therefore does the Apostle press them with a consideration of their mutability.
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Hereupon the Translator regarding fitnesse, rather •hen fulnesse of sense, expresseth the touch that the Apostle giveth at their pride, by rendring it, he that thinks. He •hat thinks he stands.
Hereupon the Translator regarding fitness, rather •hen fullness of sense, Expresses the touch that the Apostle gives At their pride, by rendering it, he that thinks. He •hat thinks he Stands.
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Standing and falling are words borrowed from things corporall, to note those that are spirituall;
Standing and falling Are words borrowed from things corporal, to note those that Are spiritual;
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alluding both 〈 ◊ 〉 the comparison of Gods word, to a way wherein we •ust all walke:
alluding both 〈 ◊ 〉 the comparison of God's word, to a Way wherein we •ust all walk:
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In our walking there are enemies that would supplant us;
In our walking there Are enemies that would supplant us;
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and according to our walking God will respect us, if we be neither foiled of our enemies, nor •isallowed of God.
and according to our walking God will respect us, if we be neither foiled of our enemies, nor •isallowed of God.
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In both cases, the Scripture saith, we •and; stand against them, and stand before him.
In both cases, the Scripture Says, we •and; stand against them, and stand before him.
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Of the ••rst Saint Paul protesteth unto Felix, that he endeavour••d to have a conscience towards God and men NONLATINALPHABET, which stumbleth not, without offence.
Of the ••rst Saint Paul protesteth unto Felix, that he endeavour••d to have a conscience towards God and men, which stumbleth not, without offence.
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And how far he •ad obtained it, he reporteth to King Agrippa; Acts 26.21. for •reaching repentance the Iewes tooke me in the Temple, ••d would have killed me;
And how Far he •ad obtained it, he Reporteth to King Agrippa; Acts 26.21. for •reaching Repentance the Iewes took me in the Temple, ••d would have killed me;
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neverthelesse I obtained helpe 〈 ◊ 〉 God, and stand to this day, witnessing to great and small, 〈 ◊ 〉 other things then those which the Prophets and Moses •id should come. nevertheless I obtained help 〈 ◊ 〉 God, and stand to this day, witnessing to great and small, 〈 ◊ 〉 other things then those which the prophets and Moses •id should come.
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And as himselfe was stable, so he ex•rteth these Corinthians to be NONLATINALPHABET, ••ke a house well founded or built upon a rock;
And as himself was stable, so he ex•rteth these Corinthians to be, ••ke a house well founded or built upon a rock;
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though the •inds blow, and the waves beat, yet that house will stand: ••d such are they, who as the Scripture saith, stand. though the •inds blow, and the waves beatrice, yet that house will stand: ••d such Are they, who as the Scripture Says, stand.
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Nei••er Scriptures only, but Fathers too.
Nei••er Scriptures only, but Father's too.
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In the Ancients no•ing more obvious, then that Confessors and Martyrs, ••e as it were by a proper name called stantes, standers.
In the Ancients no•ing more obvious, then that Confessors and Martyrs, ••e as it were by a proper name called stantes, standers.
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•anders, because in persecution they never fell.•anders, Because in persecution they never fell.
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But as there is a standing against our enemies, so is •ere a standing before God, this being a consequent to ••d a reward of that.
But as there is a standing against our enemies, so is •ere a standing before God, this being a consequent to ••d a reward of that.
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Watch and pray (saith Christ unto •s Apostles) that ye may be counted worthy to escape all ••ese things, Watch and pray (Says christ unto •s Apostles) that you may be counted worthy to escape all ••ese things,
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when the day of judgement shall come, Luke 21.36 and that ye may stand before the Sonne of man; when the day of judgement shall come, Luke 21.36 and that you may stand before the Son of man;
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for in that day the righteous onely shall stand, and stand in boldnesse, before them that have tormented them:
for in that day the righteous only shall stand, and stand in boldness, before them that have tormented them:
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neither shall they onely during that great assises stand before the Tribunall of Christ; but from thence be advanced to an high standing;
neither shall they only during that great assizes stand before the Tribunal of christ; but from thence be advanced to an high standing;
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they shall stand eternally before the throne of God. they shall stand eternally before the throne of God.
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If (saith God to Ioshua the high Priest) th•• shalt walke in my wayes and keepe my watches, thou shal• also judge my house,
If (Says God to Ioshua the high Priest) th•• shalt walk in my ways and keep my watches, thou shal• also judge my house,
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and shalt keepe my Courts, and I wil• give thee a place inter astantes, among these standers, pointing to the angels;and shalt keep my Courts, and I wil• give thee a place inter astantes, among these standers, pointing to the Angels;
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for if Gods will be done on earth by us, as it is in heaven by them, we shall in the Resurrection be like to angels,
for if God's will be done on earth by us, as it is in heaven by them, we shall in the Resurrection be like to Angels,
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and stand for ever before the throne of God. Vnto this twofold standing, falling is opposite:
and stand for ever before the throne of God. Unto this twofold standing, falling is opposite:
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therefore we fall either into sinne, or out o• favour.
Therefore we fallen either into sin, or out o• favour.
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He that sinneth takes a fall, therefore are sinnes most usually in the Scriptures called NONLATINALPHABET, fals, an• the occasions or matter of sinne, scandala blocks, fit 〈 ◊ 〉 give a fall.
He that Sinneth Takes a fallen, Therefore Are Sins most usually in the Scriptures called, falls, an• the occasions or matter of sin, Scandal blocks, fit 〈 ◊ 〉 give a fallen.
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Saint Iames useth another word, but of the same force. In many things we fall, we sinne all.
Saint James uses Another word, but of the same force. In many things we fallen, we sin all.
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The prophet David notes sinning by slipping. My feet had wel night slipt, when I saw the prosperity of the wicked;
The Prophet David notes sinning by slipping. My feet had well night slipped, when I saw the Prosperity of the wicked;
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and 〈 ◊ 〉 commonly meaning the sinne, call it, the fall of angels and of men.
and 〈 ◊ 〉 commonly meaning the sin, call it, the fallen of Angels and of men.
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And so do the Fathers tearme weaklings it the faith, and revolters from the faith: the first, laps•• such as have taken a fall;
And so do the Father's term Weaklings it the faith, and revolters from the faith: the First, laps•• such as have taken a fallen;
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the other, Apostatas, such 〈 ◊ 〉 have cleane given over to stand.
the other, Apostatas, such 〈 ◊ 〉 have clean given over to stand.
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Trees twice dead, 〈 ◊ 〉 plucked up by the roots, Iude 12. But how doth fallin• resemble sinning? surely the proportion is very fit; Trees twice dead, 〈 ◊ 〉 plucked up by the roots, Iude 12. But how does fallin• resemble sinning? surely the proportion is very fit;
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for a fall comprehends in it a descent of our body, and withall, a bruise: so doth sinne a debasing of the soule, together with a wound.
for a fallen comprehends in it a descent of our body, and withal, a bruise: so does sin a debasing of the soul, together with a wound.
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Gods creatures are not all of 〈 ◊ 〉 degree, and there are many steps betweene heaven an• hell.
God's creatures Are not all of 〈 ◊ 〉 degree, and there Are many steps between heaven an• hell.
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By creation man was a consort of the angels, but 〈 ◊ 〉 sinne he is ranged with the beasts.
By creation man was a consort of the Angels, but 〈 ◊ 〉 sin he is ranged with the beasts.
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Man being in ho••• (saith King David ) hath no understanding, but throug• sinne becomes like the beasts that perish. Man being in ho••• (Says King David) hath no understanding, but throug• sin becomes like the beasts that perish.
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It were well, if 〈 ◊ 〉 were no worse by sinne. Abrahams seed becomes the serpents brood, as both Iohn Baptist and Christ pronounced.
It were well, if 〈 ◊ 〉 were no Worse by sin. Abrahams seed becomes the Serpents brood, as both John Baptist and christ pronounced.
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A great disparagement of their nature.
A great disparagement of their nature.
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But this basenesse is seconded with a wound, which Christ teacheth in the simile of the man that descended from Ierusalem to Iericho, and fell among theeves, who not onely robbed him of his raiment,
But this baseness is seconded with a wound, which christ Teaches in the simile of the man that descended from Ierusalem to Jericho, and fell among thieves, who not only robbed him of his raiment,
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but also wounded him, and left him halfe dead. God in the first of Esay describes this most excollently: Ah sinfull nation, Esay 1.4. a people laden with iniquity;
but also wounded him, and left him half dead. God in the First of Isaiah describes this most excollently: Ah sinful Nation, Isaiah 1.4. a people laden with iniquity;
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a seed of the wicked corrupt children:
a seed of the wicked corrupt children:
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they have forsaken the Lord, they have provoked the holy one of Israel to anger, they are gone backward. This he speakes plainly.they have forsaken the Lord, they have provoked the holy one of Israel to anger, they Are gone backward. This he speaks plainly.
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But see how he doubles it, speaking figuratively: Wherefore should you be smitten any more? for you fall away more and more.
But see how he doubles it, speaking figuratively: Wherefore should you be smitten any more? for you fallen away more and more.
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And what is their fall? The whole head is sicke, and the whole heart is heavy:
And what is their fallen? The Whole head is sick, and the Whole heart is heavy:
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from the sole of the foot unto the head there is nothing whole therein, but wounds,
from the sole of the foot unto the head there is nothing Whole therein, but wounds,
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and swellings, and sores full of corruption; which have not beene wrapped nor bound up, nor mollified with oyle. and swellings, and sores full of corruption; which have not been wrapped nor bound up, nor mollified with oil.
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Sinne then indeed is a fall, which beares such markes of a fall degrading and wounding us.
Sin then indeed is a fallen, which bears such marks of a fallen degrading and wounding us.
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But men do not onely fall into sinne, but also out of favour, for the first fall comes not alone.
But men do not only fallen into sin, but also out of favour, for the First fallen comes not alone.
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All they (saith the Wiseman) that regard not wisedome, have not onely this hurt, that they know not the things that are good, All they (Says the Wiseman) that regard not Wisdom, have not only this hurt, that they know not the things that Are good,
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but also they leave behinde them a memoriall of their foolishnesse, they are spectacles of Gods wrath.but also they leave behind them a memorial of their foolishness, they Are spectacles of God's wrath.
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Iob more fully, The steps of a wicked mans strength shall be streightned, Iob 18.7. and his owne counsell shall cast him downe; Job more Fully, The steps of a wicked men strength shall be straighteneth, Job 18.7. and his own counsel shall cast him down;
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for he is taken in the net by the feet, and he walkes upon snares;
for he is taken in the net by the feet, and he walks upon snares;
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his hope shall be rooted out of his dwelling, and he shall be made to descend to the king of feare.
his hope shall be rooted out of his Dwelling, and he shall be made to descend to the King of Fear.
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Deut 32 34. Is not this laid up in store with me, (saith God) and sealed up among my treasures? Vengeance and recompence are mine, their feet shall slide in due time.
Deuteronomy 32 34. Is not this laid up in store with me, (Says God) and sealed up among my treasures? Vengeance and recompense Are mine, their feet shall slide in due time.
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When I went into the Sanctuary of God, then (saith King David ) I understood the end of wicked men.
When I went into the Sanctuary of God, then (Says King David) I understood the end of wicked men.
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Surely thou (O God) hast set them in slippery places, and castest them downe into desolation. Surely thou (Oh God) hast Set them in slippery places, and Chastest them down into desolation.
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But marke the difference betweene the fall into sinne, and out of favour: the one is willing, the other is of constraint.
But mark the difference between the fallen into sin, and out of favour: the one is willing, the other is of constraint.
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Sin is like the harlot, she decketh and perfumeth her bed, with craft she causeth man to yeeld,
since is like the harlot, she decketh and perfumeth her Bed, with craft she Causes man to yield,
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and lay himselfe downe and take his pleasure in her dalliance. But God endures not that man should enjoy pleasure with his dishonour:and lay himself down and take his pleasure in her dalliance. But God endures not that man should enjoy pleasure with his dishonour:
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therefore hath he ordained that this harlots house should be the way to hell, that it should lead downe to the chambers of death, as it is in the end of that chapter.
Therefore hath he ordained that this harlots house should be the Way to hell, that it should led down to the chambers of death, as it is in the end of that chapter.
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Howsoever, a covenant a sinner makes with death, and sinners are as secure as if they were in league with death.
Howsoever, a Covenant a sinner makes with death, and Sinners Are as secure as if they were in league with death.
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Men promise themselves impunity, that are given over to iniquity.
Men promise themselves impunity, that Are given over to iniquity.
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But whatsoever league they make with death, Esay 28.18 it shall be broken, and their agreement with hell shall not stand.
But whatsoever league they make with death, Isaiah 28.18 it shall be broken, and their agreement with hell shall not stand.
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When a scourge shall run over and passe through, they shall be troden downe by it.
When a scourge shall run over and pass through, they shall be trodden down by it.
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Whosoever willingly fall from God, shall (will they nill they) fall under plagues. But falling is opposed to standing, as in two things, so also two wayes; negatively, and privatively:
Whosoever willingly fallen from God, shall (will they nill they) fallen under plagues. But falling is opposed to standing, as in two things, so also two ways; negatively, and privatively:
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Negatively, when he findes himselfe downe that was never up: privatively, when he takes a fall, that indeed did stand.
Negatively, when he finds himself down that was never up: privatively, when he Takes a fallen, that indeed did stand.
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It is a good rule which the Fathers observe in expounding sundry places of the Scripture.
It is a good Rule which the Father's observe in expounding sundry places of the Scripture.
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Interdum res tum demum dicuntur fieri, cum incipiunt manifestari. Interdum Rest tum demum dicuntur fieri, cum incipiunt manifestari.
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Things are oftentimes said to take their beginning from the time that they first come to our understanding.
Things Are oftentimes said to take their beginning from the time that they First come to our understanding.
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For example, and to our present purpose; I once (saith Saint Paul ) was alive, being without the law; For Exampl, and to our present purpose; I once (Says Faint Paul) was alive, being without the law;
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but when the commandement came, sinne revived, and I dyed. Not that before he was alive, and then gave up the ghost;but when the Commandment Come, sin revived, and I died. Not that before he was alive, and then gave up the ghost;
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but he then perceived himselfe to be but dead, whereas before, in his imagination he was alive.
but he then perceived himself to be but dead, whereas before, in his imagination he was alive.
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King David praying against the wicked, Let them (saith he) be put out of the booke of life, King David praying against the wicked, Let them (Says he) be put out of the book of life,
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and let them not be written with the righteous: contradictory speeches; but that many thinke themselves entred, whose names were never in that booke.and let them not be written with the righteous: contradictory Speeches; but that many think themselves entered, whose names were never in that book.
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Wherefore Saint Jude cals wicked Christians by the name of dreamers, and not unfitly: for what the Prophet Esay saith of corporall food, is true also •f spirituall. Wherefore Saint U^de calls wicked Christians by the name of dreamers, and not unfitly: for what the Prophet Isaiah Says of corporal food, is true also •f spiritual.
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Too many are like to hangry men that •reame;
Too many Are like to hangry men that •reame;
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Behold they eat, but when they awake, their soule 〈 ◊ 〉 empty: or like a thirsty man that dreameth; Behold they eat, but when they awake, their soul 〈 ◊ 〉 empty: or like a thirsty man that dreameth;
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Behold he drinketh; but when he awaketh, behold he is faint, and his ••ule longeth. Behold he Drinketh; but when he awakes, behold he is faint, and his ••ule Longeth.
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Quià est hypocritae vita (saith Gregory the Great) nisi visio quaedam phant asmatis, quae hoc estendit in imagine quod non habet in veritate. Quià est Hypocrites vita (Says Gregory the Great) nisi visio quaedam phant asmatis, Quae hoc estendit in imagine quod non habet in veritate.
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Hypocrites are Solomons generation, that are pure in their owne conceit, and yet are not washed from their filthinesse. Hypocrites Are Solomons generation, that Are pure in their own conceit, and yet Are not washed from their filthiness.
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All their state 〈 ◊ 〉 like a dreame, as the Psalmist speaketh, when one waketh;
All their state 〈 ◊ 〉 like a dream, as the Psalmist speaks, when one waketh;
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yea, when God waketh, then he makes this their image, or rather their imagination to be vile,
yea, when God waketh, then he makes this their image, or rather their imagination to be vile,
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and that in their owne eyes: as the booke of Wisdome brings them in confessing with their own mouthes:
and that in their own eyes: as the book of Wisdom brings them in confessing with their own mouths:
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We fooles thought a good mans life to be madnesse, and his end without honour; We Fools Thought a good men life to be madness, and his end without honour;
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but how is he counted among the children of God, and hath his portion among the Saints? But we contrary to our forther thought, have erred from the way of truth;
but how is he counted among the children of God, and hath his portion among the Saints? But we contrary to our further Thought, have erred from the Way of truth;
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the light of righteousnesse hath not shined unto us, and the sun of Righteousnesse never rose upon us.
the Light of righteousness hath not shined unto us, and the sun of Righteousness never rose upon us.
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When the Good-man of the house 〈 ◊ 〉 up, and hath shut the doore, many (saith Christ) shall begin to knocke at the doore, saying, Lord open to us;
When the Goodman of the house 〈 ◊ 〉 up, and hath shut the door, many (Says christ) shall begin to knock At the door, saying, Lord open to us;
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but he shall answer, I know you not. Strange newes! they had a better thought:but he shall answer, I know you not. Strange news! they had a better Thought:
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for they shall begin to say, We have caren and drunken in thy presence, and thou hast taught in our streets. But he shall answer;
for they shall begin to say, We have caren and drunken in thy presence, and thou hast taught in our streets. But he shall answer;
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I tell you, I know you not whence ye are: Depart from me ye workers of iniquitie. I tell you, I know you not whence you Are: Depart from me you workers of iniquity.
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Then they shall begin to weepe (never before they mistooke their state) when they shall see Abraham, Isaac and Tacob, whom they tooke to be their Fathers,
Then they shall begin to weep (never before they mistook their state) when they shall see Abraham, Isaac and Tacob, whom they took to be their Father's,
av pns32 vmb vvi pc-acp vvi (av c-acp pns32 vvd po32 n1) c-crq pns32 vmb vvi np1, np1 cc np1, ro-crq pns32 vvd pc-acp vbi po32 n2,
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and all the prophets whom they boasted of as of their teachers, they shall see both in the kingdome of God,
and all the Prophets whom they boasted of as of their Teachers, they shall see both in the Kingdom of God,
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and themselves thrust out of doores.
and themselves thrust out of doors.
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See then how a man may be deceived, and flat downe, when he thinketh himselfe bolt upright.
See then how a man may be deceived, and flat down, when he Thinketh himself bolt upright.
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This the Divines call a negative fall, because opposed to a seeming, but not a true standing.
This the Divines call a negative fallen, Because opposed to a seeming, but not a true standing.
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There is another fall which is privative, opposed to standing indeed.
There is Another fallen which is privative, opposed to standing indeed.
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The way of a righteous man should be like the light, shining more and more untill the perfect day: The Way of a righteous man should be like the Light, shining more and more until the perfect day:
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But many goe backe, making shipwracke of their faith, and forsake their first love.
But many go back, making shipwreck of their faith, and forsake their First love.
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When God offered a signe to Hezekiah, assuring him of his recovery, wilt thou (saith he) that the shadow of Ahaz dyall goe forward tenne degrees, 〈 ◊ 〉 backeward? His answere was:
When God offered a Signen to Hezekiah, assuring him of his recovery, wilt thou (Says he) that the shadow of Ahaz dial go forward tenne Degrees, 〈 ◊ 〉 backward? His answer was:
c-crq np1 vvd dt n1 p-acp np1, vvg pno31 pp-f po31 n1, vm2 pns21 (vvz pns31) d dt n1 pp-f np1 n1 vvi av-j crd n2, 〈 sy 〉 av-j? po31 n1 vbds:
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It is a light thing for the shadow to passe forward ten degrees: not so then, but let the shadow goe backeward ten degrees. It is a Light thing for the shadow to pass forward ten Degrees: not so then, but let the shadow go backward ten Degrees.
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In the dyall of our soule over which mooveth the Sonne of righteousnesse, wee may see the cleane contrary.
In the dial of our soul over which moveth the Son of righteousness, we may see the clean contrary.
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A light matter for the shadow (for our vertues are but shadowes of Christ) to go backeward, not so, to goe forward.
A Light matter for the shadow (for our Virtues Are but shadows of christ) to go backward, not so, to go forward.
dt j n1 p-acp dt n1 (p-acp po12 n2 vbr cc-acp n2 pp-f np1) pc-acp vvi av-j, xx av, pc-acp vvi av-j.
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The cause is not in the sunne, but in the dyall:
The cause is not in the sun, but in the dial:
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for here Copernicus Theoricks prove very true, The sunne stands still, but the earth doth move:
for Here Copernicus Theoricks prove very true, The sun Stands still, but the earth does move:
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God forsakes not man, but man God.
God forsakes not man, but man God.
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Which the Scripture implies, when it so often useth that phrase Abierunt retro, they have gone backe, they have declined, they have forsaken mee, and such like.
Which the Scripture Implies, when it so often uses that phrase Abierunt retro, they have gone back, they have declined, they have forsaken me, and such like.
r-crq dt n1 vvz, c-crq pn31 av av vvz d n1 fw-la fw-la, pns32 vhb vvn av, pns32 vhb vvn, pns32 vhb vvn pno11, cc d av-j.
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So the Galatians went so farre backe, that of one that were able to runne (you did runne well) they became babes,
So the Galatians went so Far back, that of one that were able to run (you did run well) they became babes,
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yea lest Little Children, with whom I am in travaile againe till les• Christ be formed in you. So did the Hebrewes.
yea lest Little Children, with whom I am in travail again till les• christ be formed in you. So did the Hebrews.
uh j j n2, p-acp ro-crq pns11 vbm p-acp n1 av p-acp n1 np1 vbb vvn p-acp pn22. av vdd dt njpg2.
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Where as concerning time, yee ought to bee Preachers, yet have ye• need againe that wee teach you, what are the first Principle of the word of God, Where as Concerning time, ye ought to be Preachers, yet have ye• need again that we teach you, what Are the First Principle of the word of God,
c-crq c-acp vvg n1, pn22 vmd pc-acp vbi n2, av vhb n1 vvi av cst pns12 vvb pn22, q-crq vbr dt ord n1 pp-f dt n1 pp-f np1,
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and are become such as have need of milk not of strong meat. and Are become such as have need of milk not of strong meat.
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Neither may they goe backe onely knowledge and in faith, but in love and workes too Write (saith the Angell to the Church of Ephesus) I h•• something to say against thee,
Neither may they go back only knowledge and in faith, but in love and works too Write (Says the Angel to the Church of Ephesus) I h•• something to say against thee,
av-d vmb pns32 vvi av av-j n1 cc p-acp n1, cc-acp p-acp n1 cc n2 av vvb (vvz dt n1 p-acp dt n1 pp-f np1) pns11 n1 pi pc-acp vvi p-acp pno21,
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because thou hast forsaken 〈 ◊ 〉 first love. Remember from whence thou art fallen, and 〈 ◊ 〉 first workes. Because thou hast forsaken 〈 ◊ 〉 First love. remember from whence thou art fallen, and 〈 ◊ 〉 First works.
c-acp pns21 vh2 vvn 〈 sy 〉 ord n1. np1 p-acp c-crq pns21 vb2r vvn, cc 〈 sy 〉 ord n2.
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And to the Angel of Sardis, I know it workes:
And to the Angel of Sardis, I know it works:
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thou hast a name that thou livest, but art dead• wake and strengthen the thinges which remaine, and are ready to die. thou hast a name that thou Livest, but art dead• wake and strengthen the things which remain, and Are ready to die.
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No doubt then but he that stands, indeed 〈 ◊ 〉 fall: the whole Church fall;
No doubt then but he that Stands, indeed 〈 ◊ 〉 fallen: the Whole Church fallen;
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they fall in faith, they 〈 ◊ 〉 •n love. But this talking age is much troubled with two •questions:
they fallen in faith, they 〈 ◊ 〉 •n love. But this talking age is much troubled with two •questions:
pns32 vvb p-acp n1, pns32 〈 sy 〉 j-vvn n1. p-acp d j-vvg n1 vbz av-d vvn p-acp crd n2:
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how a righteous man doth fall, and how far •he may fall, whether with full consent,
how a righteous man does fallen, and how Far •he may fallen, whither with full consent,
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and whether as deep as hell.
and whither as deep as hell.
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But my text leadeth mee to remember you not to fall, rather then to dispute of the manner and measure of their fa•l.
But my text leads me to Remember you not to fallen, rather then to dispute of the manner and measure of their fa•l.
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Therefore desirous to dismisse you rather religious then judicious,) though indeed he is most judicious that is most religious,
Therefore desirous to dismiss you rather religious then judicious,) though indeed he is most judicious that is most religious,
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for the Scripture counts •ll sinners, fooles,) I forbeare to exceed the limits of my text, adding to the first point onely this, that the more consent we give to sinne, the greater fall wee take;
for the Scripture counts •ll Sinners, Fools,) I forbear to exceed the Limits of my text, adding to the First point only this, that the more consent we give to sin, the greater fallen we take;
p-acp dt n1 vvz j n2, n2,) pns11 vvb pc-acp vvi dt n2 pp-f po11 n1, vvg p-acp dt ord n1 av-j d, cst dt av-dc n1 pns12 vvb p-acp n1, dt jc n1 pns12 vvb;
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and the greater our fall, the neerer we draw to hell.
and the greater our fallen, the nearer we draw to hell.
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The best men will yield too much, and the least frowne of God goeth to a good mans heart;
The best men will yield too much, and the least frown of God Goes to a good men heart;
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so that our best care must be so to bridle our will, that we may be ever gracious in the eyes of God.
so that our best care must be so to bridle our will, that we may be ever gracious in the eyes of God.
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And so I passe from our mutability to our Vigilaney. Whereupon I need not to stand long.
And so I pass from our mutability to our Vigilaney. Whereupon I need not to stand long.
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If our mutability be apprehended well, wee need not much bidding to take heed of it.
If our mutability be apprehended well, we need not much bidding to take heed of it.
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The difficulty is to resolve men that sinne is ill; to resolve the heart, not the wit:
The difficulty is to resolve men that sin is ill; to resolve the heart, not the wit:
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many are wise enough to vouch it, but their lives doe prove they never believed it:
many Are wise enough to vouch it, but their lives do prove they never believed it:
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for can a man unfeignedly acknowledge that to be ill, wherein he takes delight as in his soweraigne good? But that our mutability may make the stronger impression, I will adde something of Vigilancy, the second thing that I noted in the Apostles exhortation.
for can a man unfeignedly acknowledge that to be ill, wherein he Takes delight as in his soweraigne good? But that our mutability may make the Stronger impression, I will add something of Vigilancy, the second thing that I noted in the Apostles exhortation.
c-acp vmb dt n1 av-j vvi cst pc-acp vbi j-jn, c-crq pns31 vvz n1 c-acp p-acp po31 j-jn j? p-acp cst po12 n1 vmb vvi dt jc n1, pns11 vmb vvi pi pp-f np1, dt ord n1 cst pns11 vvd p-acp dt n2 n1.
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Let him that stands, take heed lest he fall. Though a man standing be mutable; yet if he be Vigilant, he may be immutable. Let him that Stands, take heed lest he fallen. Though a man standing be mutable; yet if he be Vigilant, he may be immutable.
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It was an heresie condemned in unchast Marcian, to hold (after he was excomunicated for Incontinency) non voluntate, sed necessitate perpetrari scelera, and so to extenuate his sinne.
It was an heresy condemned in unchaste Marcian, to hold (After he was excommunicated for Incontinency) non voluntate, sed necessitate perpetrari scelera, and so to extenuate his sin.
pn31 vbds dt n1 vvn p-acp j np1, pc-acp vvi (c-acp pns31 vbds vvn p-acp n1) fw-fr fw-la, fw-la n1 fw-la fw-la, cc av pc-acp vvi po31 n1.
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But for the ground of this necessity, men have sought to opposite places; some to heaven, and some to hell.
But for the ground of this necessity, men have sought to opposite places; Some to heaven, and Some to hell.
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2428
The opinion is ancient that fetcheth it from heaven. Adam was the author of it, that layed his sinne to God.
The opinion is ancient that Fetches it from heaven. Adam was the author of it, that laid his sin to God.
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The woman that thou gavest me, she gave me of the Tree, and J did eate. The woman that thou Gavest me, she gave me of the Tree, and J did eat.
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And 〈 ◊ 〉 lesse ancient is that which fetcheth it from hell:
And 〈 ◊ 〉 less ancient is that which Fetches it from hell:
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for the woman put it to the Devill, The Serpent beguiled me, 〈 ◊ 〉 J did eate.
for the woman put it to the devil, The Serpent beguiled me, 〈 ◊ 〉 J did eat.
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Both opinions have had many Schollars. To the first the sonne of Syrach speakes in his dayes:
Both opinions have had many Scholars. To the First the son of Sirach speaks in his days:
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say me that it is through the Lord, that I turne backe; for th•• oughtest not to doe the thing which he hateth; say me that it is through the Lord, that I turn back; for th•• Ought not to do the thing which he hates;
vvb pno11 cst pn31 vbz p-acp dt n1, cst pns11 vvb av; p-acp n1 vmd2 xx pc-acp vdi dt n1 r-crq pns31 vvz;
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say not, that 〈 ◊ 〉 hath caused me to erre, for he hath no need of sinfull man; 〈 ◊ 〉 need of; Psa. 5.4. nay, no delight in a sinfull man.
say not, that 〈 ◊ 〉 hath caused me to err, for he hath no need of sinful man; 〈 ◊ 〉 need of; Psa. 5.4. nay, no delight in a sinful man.
vvb xx, cst 〈 sy 〉 vhz vvd pno11 pc-acp vvi, c-acp pns31 vhz dx n1 pp-f j n1; 〈 sy 〉 vvb pp-f; np1 crd. uh-x, dx n1 p-acp dt j n1.
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Thou art a G•• that hast no pleasure in iniquity.
Thou art a G•• that hast no pleasure in iniquity.
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And Abacuc, his pure eye cannot behold the wicked, yea they that with-draw themselves shall perish, hee hateth all them that goe a whor••• from him. And Habakkuk, his pure eye cannot behold the wicked, yea they that withdraw themselves shall perish, he hates all them that go a whor••• from him.
cc np1, po31 j n1 vmbx vvi dt j, uh pns32 cst vvb px32 vmb vvi, pns31 vvz av-d pno32 cst vvb dt n1 p-acp pno31.
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The Manichees they were Scholars to Eve, and their tenent was, as Saint Austine sets it downe;
The manichees they were Scholars to Eve, and their tenent was, as Saint Augustine sets it down;
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2438
Non tu pe•cas, gens tenebrarum peccat; Non tu pe•cas, gens tenebrarum peccat;
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thou deservest no blame for sin, for it is not thee, but the Devill by thee that acts the sinne. But Saint Austin addes well:
thou deservest no blame for since, for it is not thee, but the devil by thee that acts the sin. But Saint Austin adds well:
pns21 vv2 dx n1 p-acp n1, c-acp pn31 vbz xx pno21, cc-acp dt n1 p-acp pno21 cst vvz dt n1. p-acp n1 np1 vvz av:
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2440
non est hoc tollere, s•• geminare peccatum, this excuse is worse than the fault. For as the same Father speakes;non est hoc tollere, s•• geminare peccatum, this excuse is Worse than the fault. For as the same Father speaks;
fw-fr fw-la fw-la fw-la, n1 fw-la fw-la, d n1 vbz jc cs dt n1. p-acp p-acp dt d n1 vvz;
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well may the Serpert sollicit, he cannot compell: non extorquet 〈 ◊ 〉 nobis conse•sum, sed petit:
well may the Serpert solicit, he cannot compel: non extorquet 〈 ◊ 〉 nobis conse•sum, sed petit:
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2442
he doth move us, he doth not inforce us. And Prosper. Diabolus est illecebrarum adjutor, non voluntatu• generator:
he does move us, he does not enforce us. And Prosper. Diabolus est illecebrarum adjutor, non voluntatu• generator:
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2443
he allures us to sinfull delights, he actuates not the will: he recommends it, but we may refuse it.
he allures us to sinful delights, he actuates not the will: he recommends it, but we may refuse it.
pns31 vvz pno12 p-acp j n2, pns31 vvz xx dt n1: pns31 vvz pn31, cc-acp pns12 vmb vvi pn31.
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2444
Be his meanes never so great to strengthen the tentation; yet except we will, he cannot defile us with corruption.
Be his means never so great to strengthen the tentation; yet except we will, he cannot defile us with corruption.
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2445
Our selves judge evill to be good, we imbrace evill for good, yea we prefer evill before good.
Our selves judge evil to be good, we embrace evil for good, yea we prefer evil before good.
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Our selves are the true cause of our own fall.
Our selves Are the true cause of our own fallen.
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Therefore the H. Ghost bids us spart much unnecessary paines, either of climing into heaven to know what God hath decreed of us;
Therefore the H. Ghost bids us spart much unnecessary pains, either of climbing into heaven to know what God hath decreed of us;
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or descending into hell, to enquire how farre the devill may prevaile against us, but stay at home,
or descending into hell, to inquire how Far the Devil may prevail against us, but stay At home,
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and there find the right party that doth supplant us; and that is our will. Man (as Solomon often speaketh) perverteth his owne way.
and there find the right party that does supplant us; and that is our will. Man (as Solomon often speaks) perverteth his own Way.
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Perditio tua ex te. Every man when he is tempted, is tempted, ••d &c. Wee fall because wee take no heed.Perdition tua ex te. Every man when he is tempted, is tempted, ••d etc. we fallen Because we take no heed.
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As if Saint Paul should say, we should not fall, if we did take heed. Not fall (I say) though we should sinne.
As if Saint Paul should say, we should not fallen, if we did take heed. Not fallen (I say) though we should sin.
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For though all sinnes be in their owne nature falls, And therefore Christ 〈 ◊ 〉 the Lords Prayer teacheth us to aske forgivenesse for ••em;
For though all Sins be in their own nature falls, And Therefore christ 〈 ◊ 〉 the lords Prayer Teaches us to ask forgiveness for ••em;
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yet Saint Paul here meanes, no ordinary, but •reat fals, haynous and enormous sinnes. Heresie, Blas•hemy, Profanenesse, Adultery, Treason, Murder, and the ••ke;
yet Saint Paul Here means, no ordinary, but •reat falls, heinous and enormous Sins. Heresy, Blas•hemy, Profaneness, Adultery, Treason, Murder, and the ••ke;
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these by an eminence are called fals; and if we did ••ke heed, we might avoyd these fals;
these by an eminence Are called falls; and if we did ••ke heed, we might avoid these falls;
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Videat, saith Saint •aul, let him see that he fall not. Eccl. 2.14. A wise mans eyes are in •is head, but a foole walketh in darknesse. Videat, Says Saint •aul, let him see that he fallen not. Ecclesiastes 2.14. A wise men eyes Are in •is head, but a fool walks in darkness.
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Surely these Ob•ects are proportionable to our sight, though smaller sins •re not: they surprise us before we discerne them:
Surely these Ob•ects Are proportionable to our sighed, though smaller Sins •re not: they surprise us before we discern them:
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therefore God in Christ doth pity us, because of our yet dim ••ight, when we fall into them.
Therefore God in christ does pity us, Because of our yet dim ••ight, when we fallen into them.
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But God will not so excuse him that winkes when he may see, as the Prophet speaketh,
But God will not so excuse him that winks when he may see, as the Prophet speaks,
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or at least will not use his eyes to the uttermost, that he may see. The Serpents wisdome is much in his ••es, and we should be wise as Serpents.
or At least will not use his eyes to the uttermost, that he may see. The Serpents Wisdom is much in his ••es, and we should be wise as Serpents.
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The devill of••rs at one place, and strikes at another, therefore we must bee armed at all points. The seed perished many wayes.
The Devil of••rs At one place, and strikes At Another, Therefore we must be armed At all points. The seed perished many ways.
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Wee must NONLATINALPHABET as Chrysostome speaketh, we must walke circumspectly.
we must as Chrysostom speaks, we must walk circumspectly.
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The perspectives ••ch us, that nothing is seene difficultly, but that where••on we fixe our eye directly. The word is NONLATINALPHABET.
The perspectives ••ch us, that nothing is seen difficultly, but that where••on we fix our eye directly. The word is.
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Let 〈 ◊ 〉 that standeth, see, &c. He distinguisheth betweene •naturall and a spirituall man;Let 〈 ◊ 〉 that Stands, see, etc. He Distinguisheth between •naturall and a spiritual man;
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him that is downe, and ••m that is up. A naturall man hath no eyes, he cannot perceive the things of God.
him that is down, and ••m that is up. A natural man hath no eyes, he cannot perceive the things of God.
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But of a spirituall man he •aith, Wee are children of the day, and light in the Lord:
But of a spiritual man he •aith, we Are children of the day, and Light in the Lord:
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therefore good reason that God should call to us, for Vi〈 ◊ 〉, that we walke as children of the day. The same di•••nction Christ maketh.
Therefore good reason that God should call to us, for Vi〈 ◊ 〉, that we walk as children of the day. The same di•••nction christ makes.
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He that walketh in the day stum•••th not, because hee seeth the light of the world: He that walks in the day stum•••th not, Because he sees the Light of the world:
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but if a ••n walke in the night, he stumbleth, because there is no light 〈 ◊ 〉 him. The stander then must see.but if a ••n walk in the night, he stumbleth, Because there is no Light 〈 ◊ 〉 him. The stander then must see.
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But that we may a little more fully comprehend it, and bee moved to it;
But that we may a little more Fully comprehend it, and be moved to it;
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we must observe the distinction so usuall, of Gratia operans, and Cooperans: for although in regard of the first grace which giveth us the being of standers or righteous men, we are meerely passive,
we must observe the distinction so usual, of Gratia operans, and Cooperans: for although in regard of the First grace which gives us the being of standers or righteous men, we Are merely passive,
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yet in regard of the second, wherin we doe manifest our selves to be standers, wee are also active.
yet in regard of the second, wherein we do manifest our selves to be standers, we Are also active.
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Now in this cooperative grace, wherein we concurre with God, it is a grounded truth, That except the Lord build the house, Psal. 1•7. 1. they labour in vaine that build it;
Now in this cooperative grace, wherein we concur with God, it is a grounded truth, That except the Lord built the house, Psalm 1•7. 1. they labour in vain that built it;
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except the Lord keepe the City, the keeper watcheth in vaine. except the Lord keep the city, the keeper watches in vain.
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And as Saint Peter, We are preserved by the power of God, who giveth his Angels charge over us, that we dash not our feete against a stone.
And as Saint Peter, We Are preserved by the power of God, who gives his Angels charge over us, that we dash not our feet against a stone.
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And therefore as this Apostle tels the Ephesians, We must be strong in the Lord, and in the power of his might.
And Therefore as this Apostle tells the Ephesians, We must be strong in the Lord, and in the power of his might.
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In the greatest stormes or conflicts, Christum vehis, must be our hope, and Spes mihi magna subit, cum te, fortissime Christe, Quae mihi, respicio dum mea facta, cadit.
In the greatest storms or conflicts, Christ vehis, must be our hope, and Spes mihi Magna Subit, cum te, fortissime Christ, Quae mihi, respicio dum mea facta, Cadit.
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The King putteth his trust in the Lord, therefore shall he 〈 ◊ 〉 miscarry. Although in standing, the sinewes of our stability is the conquering power of Christ;The King putteth his trust in the Lord, Therefore shall he 〈 ◊ 〉 miscarry. Although in standing, the sinews of our stability is the conquering power of christ;
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yet this powe• of his is arbitrary, not necessary: he workes; but when, and as much as he will;
yet this powe• of his is arbitrary, not necessary: he works; but when, and as much as he will;
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and this will ordinarily inclines and proportioneth it selfe unto such duties as he requiret• of us,
and this will ordinarily inclines and proportioneth it self unto such duties as he requiret• of us,
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and those are principally foure, wherein stands the most that wee can doe, and that which wee are boun• to doe.
and those Are principally foure, wherein Stands the most that we can do, and that which we Are boun• to do.
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In our Take heed, first Christ will be acknowledged the chiefe Efficient of our standing:
In our Take heed, First christ will be acknowledged the chief Efficient of our standing:
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without him wee c•• do nothing, we cannot so much as thinke a good though• but all our sufficiency is of him.
without him we c•• do nothing, we cannot so much as think a good though• but all our sufficiency is of him.
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Therefore if any m•• want wisdome, he must aske it of the Father of lights Christ will support,
Therefore if any m•• want Wisdom, he must ask it of the Father of lights christ will support,
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but he will be prayed to. The fir•• point of our heed, is Prayer. Watch and pray (saith Christ) that you enter not into temptation.
but he will be prayed to. The fir•• point of our heed, is Prayer. Watch and pray (Says christ) that you enter not into temptation.
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Christ did 〈 ◊ 〉 himselfe, when hee conflicted with his most grievo•• temptation.
christ did 〈 ◊ 〉 himself, when he conflicted with his most grievo•• temptation.
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If then we want strength, and have it not, it is because we aske it not.
If then we want strength, and have it not, it is Because we ask it not.
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S. Paul was better advised, whobeing tempted prayed, and prayed often.
S. Paul was better advised, whobeing tempted prayed, and prayed often.
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Thrise he besought the Lord, that he might be rid of the messenger of Satan that buffeted him; Thrice he besought the Lord, that he might be rid of the Messenger of Satan that buffeted him;
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and he received a comfortable answer, My Grace is sufficient for thee, my strength is made perfect in weakenesse. and he received a comfortable answer, My Grace is sufficient for thee, my strength is made perfect in weakness.
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The world is now much subject unto falling, because indeed it is little given to praying.
The world is now much Subject unto falling, Because indeed it is little given to praying.
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Many flocke in Gods house in the time of preaching, but you shall every where find it empty in the time of praying, people not remembring that the Preacher giveth them good armour,
Many flock in God's house in the time of preaching, but you shall every where find it empty in the time of praying, people not remembering that the Preacher gives them good armour,
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but it is God that giveth them good arms and legs too. Scanderbegs sword was sent to the Turke, but not his arme.
but it is God that gives them good arms and legs too. Scanderbegs sword was sent to the Turk, but not his arm.
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The second duty is Humility, when thou dost stand.
The second duty is Humility, when thou dost stand.
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What hast thou, that thou hast not receaved (saith St. Paul? ) And if thou hast receaved it, What hast thou, that thou hast not received (Says Saint Paul?) And if thou hast received it,
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why boastest thou, as if thou hadst not received it? Quis te discernit? Men usually fall into love with themselves,why boastest thou, as if thou Hadst not received it? Quis te discernit? Men usually fallen into love with themselves,
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so farre forth as to thinke themselves fit to be Gods, as did the Angels,
so Far forth as to think themselves fit to be God's, as did the Angels,
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and Adam; whereas he should serve the Lord in feare, and rejoyce before him in trembling, serve the Lord with feare and trembling, seeing it is God that worketh in us the will and the deed, especially seeing that, God resisteth the proud, and giveth grace to the humble.
and Adam; whereas he should serve the Lord in Fear, and rejoice before him in trembling, serve the Lord with Fear and trembling, seeing it is God that works in us the will and the deed, especially seeing that, God Resisteth the proud, and gives grace to the humble.
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Wee must ever remember how unworthy we are of that grace we doe receave, how short we come of him from whom we do receave it;
we must ever Remember how unworthy we Are of that grace we do receive, how short we come of him from whom we do receive it;
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that wee beare not the root, but the root us: and therefore ever have an awfull respect to him, that doth so graciously respect us.
that we bear not the root, but the root us: and Therefore ever have an awful respect to him, that does so graciously respect us.
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The angels in heaven ever behold, not their own face, but the face of GOD: and so must we be ever submissely plyable to the will of GOD.
The Angels in heaven ever behold, not their own face, but the face of GOD: and so must we be ever submissly pliable to the will of GOD.
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This is a mans second Take heed.
This is a men second Take heed.
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The third is, to use our Talent, put on our Saviour, as Saint Paul speaketh Be doing good, as King David: for babenti dabitur. Yea as GOD punisheth sinnes with sinnes,
The third is, to use our Talon, put on our Saviour, as Saint Paul speaks Be doing good, as King David: for babenti dabitur. Yea as GOD Punisheth Sins with Sins,
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so doth he multiply Grace for Grace.
so does he multiply Grace for Grace.
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Therefore we must NONLATINALPHABET, stirre up the grace of God, blow off the ashes that will still cover it;
Therefore we must, stir up the grace of God, blow off the Ashes that will still cover it;
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not out of the nature of grace, but out of the subject of grace. Gods grace is like fire;
not out of the nature of grace, but out of the Subject of grace. God's grace is like fire;
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when it is in its owne Element it is pure; but being a fuell, it encreaseth and decreaseth.
when it is in its own Element it is pure; but being a fuel, it increases and decreaseth.
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A mans strength (is not like the strength of a Bee) is cleerer and more dustie, according to the fuell and care of the fueller.
A men strength (is not like the strength of a Bee) is clearer and more dusty, according to the fuel and care of the fueller.
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Yea if he stirre it not in greene wood, it will goe cleane out.
Yea if he stir it not in green wood, it will go clean out.
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Therefore as when God kindled fire from heaven upon the Altar, he commanded the Levites carefully to attend it, and imploy it:
Therefore as when God kindled fire from heaven upon the Altar, he commanded the Levites carefully to attend it, and employ it:
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so must we entertaine the grace of God, that from Heaven is kindled in our soule, we must blow it and cherish it.
so must we entertain the grace of God, that from Heaven is kindled in our soul, we must blow it and cherish it.
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God kindled that fire [ Intendamus medijs non solliciti de fine ] fire from Heaven; but he commanded men to cherish it on earth.
God kindled that fire [ Intendamus Medias non solliciti de fine ] fire from Heaven; but he commanded men to cherish it on earth.
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Men now take little care of God and gifts: they do little good. Therefore doth God so seldome multiply his graces upon men. The last meanes is Mortification.
Men now take little care of God and Gifts: they do little good. Therefore does God so seldom multiply his graces upon men. The last means is Mortification.
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He keepeth himselfe from a fall, that doth not strengthen his enemy, to give him a fall.
He Keepeth himself from a fallen, that does not strengthen his enemy, to give him a fallen.
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A regenerate man is a common subject both of nature and grace: whence it cometh to passe, that he hath a double inclination;
A regenerate man is a Common Subject both of nature and grace: whence it comes to pass, that he hath a double inclination;
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to evill by nature, by grace to goodnesse: according as his will is corrupt with concupiscence, or reformed by holinesse.
to evil by nature, by grace to Goodness: according as his will is corrupt with concupiscence, or reformed by holiness.
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We must both with Saint Paul, chastise our body and keepe it under, mortifie the flesh with the deeds thereof:
We must both with Saint Paul, chastise our body and keep it under, mortify the Flesh with the Deeds thereof:
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not violating the substance, but restraining the concupiscence, that the servant may obey, and the Lord command:
not violating the substance, but restraining the concupiscence, that the servant may obey, and the Lord command:
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The flesh though it rebell, yet prevaile not against the spirit.
The Flesh though it rebel, yet prevail not against the Spirit.
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Strange it is, that Philosophers observe that man is a little world, and indeed so he is:
Strange it is, that Philosophers observe that man is a little world, and indeed so he is:
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he hath his elementary, and his aethereall part: but sinne hath inverted, not the places, but the vertues of them:
he hath his elementary, and his Ethereal part: but sin hath inverted, not the places, but the Virtues of them:
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the aethereall being made the patient, and the elementary the agent. And so doth that become corruptible, which by nature is incorruptible:
the Ethereal being made the patient, and the elementary the agent. And so does that become corruptible, which by nature is incorruptible:
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or the sonnes of God have an eye, but it is to see the daughters of men, visu concupiscentiae, not providentiae: and so instead of heeding them, they enter into league with them:
or the Sons of God have an eye, but it is to see the daughters of men, visu concupiscentiae, not providentiae: and so instead of heeding them, they enter into league with them:
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and ••ence are borne Gyants Nephilim: their name shewes ••heir case; they are no standers, but fallers; they take and give fals:
and ••ence Are born Giants Nephilim: their name shows ••heir case; they Are no standers, but fallers; they take and give falls:
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that History is inserted as a cause of the ••eluge. Lubrica spes est (saith Saint Cyprian ) quae inter fo••enta peccati salvari sperat.
that History is inserted as a cause of the ••eluge. Lubrica spes est (Says Faint Cyprian) Quae inter fo••enta peccati salvari Hopes.
cst n1 vbz vvn p-acp dt n1 pp-f dt n1. np1 fw-la fw-la (vvz j jp) fw-la fw-la fw-la fw-la fw-la j.
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And the rather, because we must take no care for the flesh, if we will take care of our selves.
And the rather, Because we must take no care for the Flesh, if we will take care of our selves.
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The more we bridle the flesh, the more we love it:
The more we bridle the Flesh, the more we love it:
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verè, si severè therefore though grace and concupiscence lodge both in our hearts, and passe both from one man;verè, si severè Therefore though grace and concupiscence lodge both in our hearts, and pass both from one man;
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yet they should (as the Opticks write of the ••ames of the Sunne) passe impermixti. You have seene ••en the meanes of heed: and God,
yet they should (as the Optics writ of the ••ames of the Sun) pass impermixti. You have seen ••en the means of heed: and God,
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if he keepes us from ••lling, will keepe us by this meanes: and he that choo••th this way of wisedome, walketh without offence.
if he keeps us from ••lling, will keep us by this means: and he that choo••th this Way of Wisdom, walks without offence.
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And a stander especially must use this meanes:
And a stander especially must use this means:
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for Christ (saith Gregory ) figured in his Baptisme the case of a stan••r: and the dragon waites for the childe borne; he ••aweth the starres.
for christ (Says Gregory) figured in his Baptism the case of a stan••r: and the dragon waits for the child born; he ••aweth the Stars.
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My sonne, when thou enterest, &c. Eccles. This is the cause why Christian Princes are so ••ch oppugned:My son, when thou enterest, etc. Eccles. This is the cause why Christian Princes Are so ••ch oppugned:
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the devill doth not so much envie our ••odnesse as our glory.
the Devil does not so much envy our ••odnesse as our glory.
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And therefore when he cannot •aw us in hatred of God, he would make us sinne, that •e might sinne against God, and so fall.
And Therefore when he cannot •aw us in hatred of God, he would make us sin, that •e might sin against God, and so fallen.
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The grievous••sse of a standers fall must make him also to take heede.
The grievous••sse of a standers fallen must make him also to take heed.
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•hen the foule spirit is gone out of a man, &c. Better were 〈 ◊ 〉 never to have knowne the way of righteousnesse.•hen the foul Spirit is gone out of a man, etc. Better were 〈 ◊ 〉 never to have known the Way of righteousness.
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The 〈 ◊ 〉 when they degenerate prove the worst, because the •ill will take the stronger hold of them:
The 〈 ◊ 〉 when they degenerate prove the worst, Because the •ill will take the Stronger hold of them:
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and Gods ••ath for their perfidiousnesse is greater in forsaking ••m:
and God's ••ath for their perfidiousness is greater in forsaking ••m:
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Examples, The angels, the sonnes of God, Iudas, ••non Magus. A King how dishonourable a traytour ••th he count him, that will yeeld a towne well fur•••hed? Mors servituti anteponenda: and bad men,
Examples, The Angels, the Sons of God, Iudas, ••non Magus. A King how dishonourable a traitor ••th he count him, that will yield a town well fur•••hed? Mors servituti anteponenda: and bad men,
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when •••y recover a fall prove rare. Saint Peter, David, Solo〈 ◊ 〉, Saint Paul, Saint Austine. The devill loveth evill ••ruments,
when •••y recover a fallen prove rare. Saint Peter, David, Solo〈 ◊ 〉, Faint Paul, Saint Augustine. The Devil loves evil ••ruments,
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and God doth detest rebellious traytors.
and God does detest rebellious Traitors.
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If we cannot escape falling into sinne, yet let us by repentance escape falling into plagues;
If we cannot escape falling into sin, yet let us by Repentance escape falling into plagues;
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for God commonly doth give space for repentance, that in judging our selves we be not judged of the Lord.
for God commonly does give Molle for Repentance, that in judging our selves we be not judged of the Lord.
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We stand in need of his mercy so soone as ever we sinne:
We stand in need of his mercy so soon as ever we sin:
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but as a Tenant that hath a clause of reentry in his lease, when he breaks his covenant, makes his lease voydable, rather then voyd:
but as a Tenant that hath a clause of reentry in his lease, when he breaks his Covenant, makes his lease voidable, rather then void:
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so are sinners depriveable, not deprived actually: o•• right unto all Gods promises is suspended, but restitut• in integrum is not denied.
so Are Sinners depriveable, not deprived actually: o•• right unto all God's promises is suspended, but restitut• in integrum is not denied.
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It was an errour in the Novatians to thinke otherwise: yea, irrepentance is a greate• sinne then any other:
It was an error in the Novatians to think otherwise: yea, irrepentance is a greate• sin then any other:
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for to despise Gods mercy is much worse, then to provoke his justice.
for to despise God's mercy is much Worse, then to provoke his Justice.
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Rom. 2. Therefore Jeremy saith, Give glory unto God, before it be darke, and your feet fall. Rom. 2. Therefore Jeremiah Says, Give glory unto God, before it be dark, and your feet fallen.
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This falling into plagues is sudden, 〈 ◊ 〉 dolor parturientis. When men say, Peace, &c. ut pisces ••mo, Cha. 5.5. Eccl. 9. therefore take heed of this fall. This falling into plagues is sudden, 〈 ◊ 〉 dolour parturientis. When men say, Peace, etc. ut pisces ••mo, Cha. 5.5. Ecclesiastes 9. Therefore take heed of this fallen.
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De propiti•• pecca to noli esse securus, Eccl. 5. The last Note is, that this Precept is of as long continuance, as our possibility to fall:De propiti•• pecca to noli esse Secure, Ecclesiastes 5. The last Note is, that this Precept is of as long Continuance, as our possibility to fallen:
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for he that persever•• to the end, shall be saved: He which overcometh, unto his will I give, Phi. 1.10. Col. 1.23. &c. He which striveth lawfully, and is without offence unto the day of the Lord, Phil. 1.10.
for he that persever•• to the end, shall be saved: He which Overcometh, unto his will I give, Phi. 1.10. Col. 1.23. etc. He which striveth lawfully, and is without offence unto the day of the Lord, Philip 1.10.
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If we 〈 ◊ 〉 in the faith, rooted and grounded, Col. 1. si in bono persti••ris. Rom. 11.20 21, 22. Rom. 11. We are made partakers of Christ, If we 〈 ◊ 〉 in the faith, rooted and grounded, Col. 1. si in Bono persti••ris. Rom. 11.20 21, 22. Rom. 11. We Are made partakers of christ,
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if we h••• fast the substance, &c. statio de militari exemplo nomen 〈 ◊ 〉 cepit: nam & militia Dei sumus;
if we h••• fast the substance, etc. Statio de militari exemplo Nome 〈 ◊ 〉 cepit: nam & militia Dei sumus;
cs pns12 n1 av-j dt n1, av fw-la fw-la fw-la fw-la fw-la 〈 sy 〉 fw-la: fw-la cc n1 fw-la fw-la;
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utique nulla laetitia 〈 ◊ 〉 tristitia obveniens castris stationem rescindit; nam laetitia 〈 ◊ 〉 bentius, tristitia sollicitius administrabit disciplinam. Utique nulla Laetitia 〈 ◊ 〉 Tristitia obveniens Castris stationem rescindit; nam Laetitia 〈 ◊ 〉 bentius, Tristitia sollicitius administrabit Disciplinam.
fw-la fw-la fw-la 〈 sy 〉 fw-la fw-la fw-la fw-la fw-la; fw-la fw-la 〈 sy 〉 fw-la, fw-la fw-la fw-la fw-la.
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T•• Philosophers comparing of a constant man to a Dy• which ever fals upon a firme basis, is worth the observi••.
T•• Philosophers comparing of a constant man to a Dy• which ever falls upon a firm basis, is worth the observi••.
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The sum of all is this; Lay together the parts:
The sum of all is this; Lay together the parts:
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〈 … 〉 Admonition issuing out of all is that which Saint P••• useth to the Hebrewes, Wherefore we ought diligently to 〈 ◊ 〉 heed to those things which we have heard,
〈 … 〉 Admonition issuing out of all is that which Saint P••• uses to the Hebrews, Wherefore we ought diligently to 〈 ◊ 〉 heed to those things which we have herd,
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lest at any 〈 ◊ 〉 NONLATINALPHABET, we run out like water. Humidum suis ter••• non continetur, it cannot stand:lest At any 〈 ◊ 〉, we run out like water. Humidum suis ter••• non continetur, it cannot stand:
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for if this word spo•• •o the Corinthians was stedfast, and their disobedience thereunto hath received a just recompence of reward;
for if this word spo•• •o the Corinthians was steadfast, and their disobedience thereunto hath received a just recompense of reward;
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•how shall we escape, if we neglect the time of our salvation? In good examples, he that followeth another mans steps deserveth the lesse praise:
•how shall we escape, if we neglect the time of our salvation? In good Examples, he that follows Another men steps deserveth the less praise:
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but in evill, he that imitateth a wicked man, whose end he hath seene according to his deeds, deserveth the more stripes;
but in evil, he that imitateth a wicked man, whose end he hath seen according to his Deeds, deserveth the more stripes;
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and why? nimium praeceps est, saith Saint Cyprian, qui transire contendit, •ubi alium inspexerit recidisse;
and why? Nimium praeceps est, Says Saint Cyprian, qui transire contendit, •ubi Alium inspexerit recidisse;
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& vehementer infraenis est, cui non incutitur timor, alio pereunte. & Forcefully infraenis est, cui non incutitur timor, Alio Pereunte.
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It is too true a Note of Machiavell; that we commend good men, when we read their lives, but follow the worst.
It is too true a Note of Machiavell; that we commend good men, when we read their lives, but follow the worst.
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Wherefore follow the counsell of the Sonne of Syrach 21, 10. and walke not in stony places. Wherefore follow the counsel of the Son of Sirach 21, 10. and walk not in stony places.
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Take heed lest there be in any of you an heart of infidelity. Let us make straight steps unto our feet, and strengthen our feeble knees: Take heed lest there be in any of you an heart of infidelity. Let us make straight steps unto our feet, and strengthen our feeble knees:
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and confirme O Lord, that which thou hast wrought in us; in King and people. Gracious God, thou hast opened unto us our manifold infirmity, and thy soveraigne remedy.
and confirm Oh Lord, that which thou hast wrought in us; in King and people. Gracious God, thou hast opened unto us our manifold infirmity, and thy sovereign remedy.
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Grant that the sense of our weaknesse may stirre up our dulnesse to try our state,
Grant that the sense of our weakness may stir up our dulness to try our state,
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and grow up in grace, by that helpe which thou onely canst give, and make fruitfull in us;
and grow up in grace, by that help which thou only Canst give, and make fruitful in us;
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that truely having, and joyntly using both outward and inward meanes, we may upon a sound faith,
that truly having, and jointly using both outward and inward means, we may upon a found faith,
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and zealous charity, so stand stedfast in thy word, that hereafter we may stand boldly before the judgement seat of Christ,
and zealous charity, so stand steadfast in thy word, that hereafter we may stand boldly before the judgement seat of christ,
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and blessedly before the throne of God. To him that is able, &c.
and blessedly before the throne of God. To him that is able, etc.
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A SERMON PREACHED AT SAINT CROSSE NEERE WINCHESTER. MATTH. 24.
A SERMON PREACHED AT SAINT CROSS NEAR WINCHESTER. MATTHEW. 24.
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But as the dayes of Noah were, so shall the comming of the sonne of man be.
But as the days of Noah were, so shall the coming of the son of man be.
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A Wise man saith Solomon, seeth a plague, and hideth himselfe, but fooles runne on and are punished.
A Wise man Says Solomon, sees a plague, and Hideth himself, but Fools run on and Are punished.
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In which words you may perceave that the foole is not challenged for not discerning of,
In which words you may perceive that the fool is not challenged for not discerning of,
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but not providing against the plague; that plague which •e wise man not only foresaw, but also prevented.
but not providing against the plague; that plague which •e wise man not only foresaw, but also prevented.
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Providence then and improvidence make no small difference betweene a wise man and a foole: tis so in worldly ••ings.
Providence then and improvidence make no small difference between a wise man and a fool: this so in worldly ••ings.
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Much more in heavenly, but specially in the Ar•••le of the last judgment day.
Much more in heavenly, but specially in the Ar•••le of the last judgement day.
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To which purpose our ••viour in the next Chapter, useth the parable of the foo•••h and wise Virgins:
To which purpose our ••viour in the next Chapter, uses the parable of the foo•••h and wise Virgins:
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both knew of the Bridegroomes comming, and both went out to meet him, but only the Wise caryed oyle in their Lamps,
both knew of the Bridegrooms coming, and both went out to meet him, but only the Wise carried oil in their Lamps,
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but the foolish when they should have trimmed theirs had not wherewithall.
but the foolish when they should have trimmed theirs had not wherewithal.
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Many men doe believe that a judgment day shall be, they make themselves ready against that day come.
Many men do believe that a judgement day shall be, they make themselves ready against that day come.
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Now least of this improvidence we should impute the cause not to our selves, but to the judge,
Now least of this improvidence we should impute the cause not to our selves, but to the judge,
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as if he did surprise us before he had forewarned us;
as if he did surprise us before he had forewarned us;
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he plainly foresheweth the signes by which we may know that he is comming, and proposeth fearefull examples of their state whom at his comming he shall finde unprovided,
he plainly foreshoweth the Signs by which we may know that he is coming, and Proposeth fearful Examples of their state whom At his coming he shall find unprovided,
pns31 av-j vvz dt n2 p-acp r-crq pns12 vmb vvi cst pns31 vbz vvg, cc vvz j n2 pp-f po32 n1 r-crq p-acp po31 n-vvg pns31 vmb vvi j-vvn,
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and this example is the argument of my Text:
and this Exampl is the argument of my Text:
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It is set downe by way of a comparison, and the comparison is of a world to a world.
It is Set down by Way of a comparison, and the comparison is of a world to a world.
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The world that was to the world that is; that that was drowned, to this that shall be burnt. A comparison the• here is.
The world that was to the world that is; that that was drowned, to this that shall be burned. A comparison the• Here is.
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But in this comparison we must note, the proportion of the parties, a proportion of very great correspondency, but yet of great inequality.
But in this comparison we must note, the proportion of the parties, a proportion of very great correspondency, but yet of great inequality.
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As it fared with one, so shall it with the other, but though the fare be like, ye• shall it not be in the same degree:
As it fared with one, so shall it with the other, but though the fare be like, ye• shall it not be in the same degree:
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the latter shall be the worser:
the latter shall be the Worse:
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that which ascendeth to a greater height of si•, shall also descend unto a lower depth of plagues.
that which Ascendeth to a greater height of si•, shall also descend unto a lower depth of plagues.
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But 〈 ◊ 〉 us begin with the comparison, and so come to the proportion of the parts.
But 〈 ◊ 〉 us begin with the comparison, and so come to the proportion of the parts.
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Christ compares this world unto the Old, that within his owne person he shall judge, 〈 ◊ 〉 that which was destroyed in the dayes of Noah, and indeed there is some answerablenesse betweene Noah a• Christ.
christ compares this world unto the Old, that within his own person he shall judge, 〈 ◊ 〉 that which was destroyed in the days of Noah, and indeed there is Some answerableness between Noah a• christ.
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Saint Peter in the first of his third Epistle, p••teth us in minde of it, and the answerablnesse standeth in two things.
Saint Peter in the First of his third Epistle, p••teth us in mind of it, and the answerablnesse Stands in two things.
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The first in the prophesie that Lamec ga•• to Noahs name, Genesis 5. called his sonnes name N••• which is by interpretation Rest, for he saith Lamec, sh•• give us rest from our labours and our sorrowes:
The First in the prophesy that Lamech ga•• to Noahs name, Genesis 5. called his Sons name N••• which is by Interpretation Rest, for he Says Lamech, sh•• give us rest from our labours and our sorrows:
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and 〈 ◊ 〉 earth which God had cursed:
and 〈 ◊ 〉 earth which God had cursed:
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and doth not Saint P• say, that all creatures doe groane together with us being s••ject to vanity, for our sinne,
and does not Saint P• say, that all creatures do groan together with us being s••ject to vanity, for our sin,
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and looke for a Noah, that 〈 ◊ 〉 for Christ? That shall set them free into the ••bertie of•• sonnes of God, Rom. 8. Yea our Saviour Christ calleth, the eleventh of Matth. Come unto me all yee that labour and be heavie ladon,
and look for a Noah, that 〈 ◊ 〉 for christ? That shall Set them free into the ••bertie of•• Sons of God, Rom. 8. Yea our Saviour christ calls, the eleventh of Matthew Come unto me all ye that labour and be heavy ladon,
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and I will ease you, I will refresh you; take my yoke upon you, and you shall find rest for your soules. and I will ease you, I will refresh you; take my yoke upon you, and you shall find rest for your Souls.
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The second point wherein they are answerable is the Arke Noah built, even the figure of our Baptisme as St. Peter speaks,
The second point wherein they Are answerable is the Ark Noah built, even the figure of our Baptism as Saint Peter speaks,
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Or of the Church whereinto we are receaved by Baptisme.
Or of the Church whereinto we Are received by Baptism.
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For the Arke was built according to the dimensions of the body of a man to figure the mysticall man.
For the Ark was built according to the dimensions of the body of a man to figure the mystical man.
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I meane the Church, which is the body of Christ.
I mean the Church, which is the body of christ.
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Out of the Arke could there be no salvation corporall, no more can there be out of this Church salvation spirituall.
Out of the Ark could there be no salvation corporal, no more can there be out of this Church salvation spiritual.
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But we must heed the confounding of the true Arke with Saint Peters shippe. The Catholike Church with that Church of Rome, for the priviledg of the whole Church,
But we must heed the confounding of the true Ark with Saint Peter's ship. The Catholic Church with that Church of Rome, for the privilege of the Whole Church,
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and the true Church, they appropriate to themselves being but a part, and but the worst part.
and the true Church, they Appropriate to themselves being but a part, and but the worst part.
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Finally, the same floud that drowned the world, did beare up Noahs Arke, and the same fire that shall consume the world, shall make the Church of God more glorious, more illustrious,
Finally, the same flood that drowned the world, did bear up Noahs Ark, and the same fire that shall consume the world, shall make the Church of God more glorious, more illustrious,
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as gold is in the fire, of a different condition from stubble.
as gold is in the fire, of a different condition from stubble.
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This was figured by Moses bush, and you had a tast of it in the fierie furnace, the flames whereof consumed them that threw in the three Children,
This was figured by Moses bush, and you had a taste of it in the fiery furnace, the flames whereof consumed them that threw in the three Children,
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but could not singe their haire or clothes, that lived and walked in the midst of it:
but could not sing their hair or clothes, that lived and walked in the midst of it:
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you see some reason of the comparison drawne from Noah and Christ, the Arke and the Church, the sloud and the fire.
you see Some reason of the comparison drawn from Noah and christ, the Ark and the Church, the sloud and the fire.
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But wee must take a more generall lesson that is insinuated in the comparison, which is, that God in all judgements past gives us a fore-tast of his judgements that are to come.
But we must take a more general Lesson that is insinuated in the comparison, which is, that God in all Judgments past gives us a foretaste of his Judgments that Are to come.
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So doth Saint Iude send men unto Angels. God spared not Angels, he will not spare men.
So does Saint Iude send men unto Angels. God spared not Angels, he will not spare men.
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Ieremy sends Iudah to Israel, Ierusalem is of no better condition then Shiloh, Saint Paul sendeth the Gentiles to the Iewes:Ieremy sends Iudah to Israel, Ierusalem is of no better condition then Shiloh, Saint Paul sends the Gentiles to the Iewes:
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If the true Olive were broken off:
If the true Olive were broken off:
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how can the graft of the wild Olive (if it be as unfruitfull) presume that it shall scape the fire? Our Christ here sendeth a world to a world, the world that is, to that that was, shewing that they have no discharge from Gods plagues, that make no conscience of keeping Gods lawes:
how can the grafted of the wild Olive (if it be as unfruitful) presume that it shall escape the fire? Our christ Here sends a world to a world, the world that is, to that that was, showing that they have no discharge from God's plagues, that make no conscience of keeping God's laws:
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there is no prerogative of nature, be we as excellent as the Angels, no dispensation by Covenant, be we as neer God as was the seed of Abraham, no advantage of the Gospel above the Law.
there is no prerogative of nature, be we as excellent as the Angels, no Dispensation by Covenant, be we as near God as was the seed of Abraham, no advantage of the Gospel above the Law.
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Though the Gentile be in his full age, and the Iew in his nonage, though we have the truth whereof they had the Types:
Though the Gentile be in his full age, and the Iew in his nonage, though we have the truth whereof they had the Types:
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for there is no respect of persons with God. Cuivis contingere potest quod cuiquam potest.
for there is no respect of Persons with God. Cuivis contingere potest quod cuiquam potest.
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Saint Paul in the tenth Chapter of the first Epistle to the Corinthians gives us this Item, all things happened unto our forefathers.
Saint Paul in the tenth Chapter of the First Epistle to the Corinthians gives us this Item, all things happened unto our Forefathers.
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No Types but they were written to admonish us upon whom the ends of the World are come.
No Types but they were written to admonish us upon whom the ends of the World Are come.
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Our case then is not better then others, nay if there bee any advantage, either of vertue or vice, it is on their part, not on ours;
Our case then is not better then Others, nay if there be any advantage, either of virtue or vice, it is on their part, not on ours;
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for it is an undoubted rule that in well doing he that followeth another deserveth lesse praise,
for it is an undoubted Rule that in well doing he that follows Another deserveth less praise,
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because he had• precedent to guide him, to encourage him:
Because he had• precedent to guide him, to encourage him:
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but in ill doing the latter deserves the more blame then the former, especially of Gods dislike,
but in ill doing the latter deserves the more blame then the former, especially of God's dislike,
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and his wrath manifested to disswade and deterre, so that, hee that beleeves after Abraham, it is well if he may goe as high as Abraham bosome:
and his wrath manifested to dissuade and deter, so that, he that believes After Abraham, it is well if he may go as high as Abraham bosom:
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but it shall be easier for Sodome and Gomorra•, then for Corazin and Bethsaida, for that these despised Christ. but it shall be Easier for Sodom and Gomorra•, then for Chorazin and Bethsaida, for that these despised christ.
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After those Cities had been plagued for not hearing. Loe the conclusion is, Faelix quem faciunt aliena pericula cautum.
After those Cities had been plagued for not hearing. Loe the conclusion is, Felix Whom faciunt Aliena pericula cautum.
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Wee must make our forefathers case our case, in regar• of sinne, displeasing God;
we must make our Forefathers case our case, in regar• of sin, displeasing God;
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except we meane to bee i• worser case, in regard of plagues, when we shall bee ••sited of God.
except we mean to be i• worser case, in regard of plagues, when we shall be ••sited of God.
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And thus much of the comparison in generall. Come wee now to the proportion of the parts:
And thus much of the comparison in general. Come we now to the proportion of the parts:
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a double proportion of correspondencie and inequalitie. First, of the correspondencie; the correspondencie is double, as the persons are of two sorts, bad and good.
a double proportion of correspondency and inequality. First, of the correspondency; the correspondency is double, as the Persons Are of two sorts, bad and good.
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In regard of the bad, the story doth note the worlds wickednesse and senselesnesse: their wickednes;
In regard of the bad, the story does note the world's wickedness and senselessness: their wickedness;
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for after that the sonnes of God, had matched with the daughters of men, of them sprang Gyants: notorious outragious wickednes. for After that the Sons of God, had matched with the daughters of men, of them sprang Giants: notorious outrageous wickedness.
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Rebells against God, Tyrants among men: without all pity, without all charity. Rebels against God, Tyrants among men: without all pity, without all charity.
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But the Scripture doth in very significant manner expresse the measure of their sin, and senselesnesse of their hearts, saying of the first, that the very frame of their imaginations of their heart was evill,
But the Scripture does in very significant manner express the measure of their since, and senselessness of their hearts, saying of the First, that the very frame of their Imaginations of their heart was evil,
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and that continually even from their youth. and that continually even from their youth.
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Could there be any sparke of good in them whom the Scripture setteth forth as so bad? they were rotten at the roote:
Could there be any spark of good in them whom the Scripture sets forth as so bad? they were rotten At the root:
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for the frame of their imaginations was evil, and that not for a moment, they were uncessantly evill,
for the frame of their Imaginations was evil, and that not for a moment, they were uncessantly evil,
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and that not in some part of their age: but even from their youth, according to that in the 58. Psalme.
and that not in Some part of their age: but even from their youth, according to that in the 58. Psalm.
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The wicked goe astray even from their mothers wombe. The wicked go astray even from their mother's womb.
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Adde hereunto that which God himselfe complaines of, that this sinne had not stinted it selfe within some sew persons, but all flesh had corrupted his wayes, high and low, old and young, men and women,
Add hereunto that which God himself complains of, that this sin had not stinted it self within Some sew Persons, but all Flesh had corrupted his ways, high and low, old and young, men and women,
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as it is expresly set downe of Sodome and Go morrah, in that impure siege of Lots house,
as it is expressly Set down of Sodom and Go morrah, in that impure siege of Lots house,
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so that their recoverie was desperate, when the contagion was so generall, and the more desperate in that, in so great wickednesse there appeared so great senselesnesse,
so that their recovery was desperate, when the contagion was so general, and the more desperate in that, in so great wickedness there appeared so great senselessness,
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for Gods spirit did strive with them in his mercy, desirous for to reclaime them,
for God's Spirit did strive with them in his mercy, desirous for to reclaim them,
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but strived in vaine, so that being weary he was faine to breake out into this speech, My spirit shall strive no more with man.
but strived in vain, so that being weary he was feign to break out into this speech, My Spirit shall strive no more with man.
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And yet see the bowels of a mercifull God:
And yet see the bowels of a merciful God:
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that when hee was weary with striving, yet hee did not give over striving, for unto wordes he added deeds,
that when he was weary with striving, yet he did not give over striving, for unto words he added Deeds,
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and made Noah that was before a Preacher of righteousnesse in words, to be unto them a Preacher of vengeance. But now in deedes:
and made Noah that was before a Preacher of righteousness in words, to be unto them a Preacher of vengeance. But now in Deeds:
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to see whether hee that could not perswade them to walke holily, could strike a terror in them by building of the Arke:
to see whither he that could not persuade them to walk holily, could strike a terror in them by building of the Ark:
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A visible prophesie of the flood, to turne unto God penitently. And to this striving God allowed a large terme, even 120. yeeres:
A visible prophesy of the flood, to turn unto God penitently. And to this striving God allowed a large term, even 120. Years:
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but all was in vaine, for they continued the same, sinfull and senselesse: till the flood seized upon them, and tooke all hope of recoverie from them.
but all was in vain, for they continued the same, sinful and senseless: till the flood seized upon them, and took all hope of recovery from them.
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Thus it fared with the old world in regard of those persons that were bad:
Thus it fared with the old world in regard of those Persons that were bad:
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and is it any better with our world? In this Chapter Christ parallels the Iewes with this world, their destruction with the destruction of the whole,
and is it any better with our world? In this Chapter christ parallels the Iewes with this world, their destruction with the destruction of the Whole,
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and the cause of their destruction even sin and senselesnesse, hee proposeth as a looking glasse for all:
and the cause of their destruction even since and senselessness, he Proposeth as a looking glass for all:
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how wicked they were, you may reade in the first of Esay, from the Crowne of the head to the sole of the foote, nothing but sores and blaines, he meanes not corporall but spirituall,
how wicked they were, you may read in the First of Isaiah, from the Crown of the head to the sole of the foot, nothing but sores and blains, he means not corporal but spiritual,
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as you may read in the verse going before those words, where he cals them corrupt children and seed of the wicked.
as you may read in the verse going before those words, where he calls them corrupt children and seed of the wicked.
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In the same Chapter he describes their senselesnesse shewing that God gave over fatherly to correct them,
In the same Chapter he describes their senselessness showing that God gave over fatherly to correct them,
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because the more they were smitten, the more they did apostatize from him.
Because the more they were smitten, the more they did apostatise from him.
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Ieremy doth speake of the like generall sinfulnesse and senselesnesse, but specially in the latter end of the booke of Kings, and of the Chronicles, it is amplified as the just cause of their Babylonian captivity,Ieremy does speak of the like general sinfulness and senselessness, but specially in the latter end of the book of Kings, and of the Chronicles, it is amplified as the just cause of their Babylonian captivity,
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even when they were besieged, and w•ll nigh famished, yet would they not beleeve that either God was offended,
even when they were besieged, and w•ll High famished, yet would they not believe that either God was offended,
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or their City should be destroyed.
or their city should be destroyed.
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Touching the second captivity by the Romans, our Saviour Christ briefly, but very sharpely, and yet with compassion, chargeth them both with sinne and senselesnesse.
Touching the second captivity by the Roman, our Saviour christ briefly, but very sharply, and yet with compassion, charges them both with sin and senselessness.
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O Jerusalem, Ierusalem, that killest the Prophets, a•• stonest them that were sent unto thee, that is their sinne.Oh Jerusalem, Ierusalem, that Killest the prophets, a•• Stonest them that were sent unto thee, that is their sin.
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how often would I have gathered thy Children together as the henne doth her chickens, but thou would'st not? That was the senselesnesse.how often would I have gathered thy Children together as the hen does her chickens, but thou Wouldst not? That was the senselessness.
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But what was the issue? even a sudde• destruction from God, that upon her might come all the righteous bloud that was spilt, from the bloud of Abe• unto the bloud of Zacharias. So likewise in the Nineteenth of Luke. When he beheld the City, hee wept,
But what was the issue? even a sudde• destruction from God, that upon her might come all the righteous blood that was spilled, from the blood of Abe• unto the blood of Zacharias. So likewise in the Nineteenth of Lycia. When he beheld the city, he wept,
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and gives the reason in his prayer.
and gives the reason in his prayer.
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O that thou hadst knowne in this thy day, those things that belong unto thy peace! Oh that thou Hadst known in this thy day, those things that belong unto thy peace!
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That is their sinne, but now are they hid from thine eyes, that is their senselesnesse. Hee addes the issue:
That is their sin, but now Are they hid from thine eyes, that is their senselessness. He adds the issue:
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Therefore shall thine enemies cast a banke about thee, &c. But doth God enter into judgement onely with the Iew,Therefore shall thine enemies cast a bank about thee, etc. But does God enter into judgement only with the Iew,
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and are these onely the defects of the Iewes? No, The parable made in this Chapter sheweth that it reacheth unto the Gentiles also:
and Are these only the defects of the Iewes? No, The parable made in this Chapter shows that it reaches unto the Gentiles also:
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For when the Sonne of man commeth, hee shall scarce find faith in the earth. And because iniquity shall abound, charitie shall wax cold.For when the Son of man comes, he shall scarce find faith in the earth. And Because iniquity shall abound, charity shall wax cold.
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Sinne shall be ripe even unto harvest, before Christ send the Angels his reapers to cut downe this field of the world.
Sin shall be ripe even unto harvest, before christ send the Angels his reapers to Cut down this field of the world.
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The world shall bee sinfull, and as the Apostle speaketh, The last dayes shall be perillous times, men shall be lovers of themselves more then lovers of God.
The world shall be sinful, and as the Apostle speaks, The last days shall be perilous times, men shall be lovers of themselves more then lovers of God.
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Hee goeth on particularizing their sinnes against the first Table, against the second, shewing that the fleshly tables of their hearts, shall scarce retayne any print of the hand writing of the spirit of God:
He Goes on particularizing their Sins against the First Table, against the second, showing that the fleshly tables of their hearts, shall scarce retain any print of the hand writing of the Spirit of God:
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the world doth not grow more old in regard of naturall strength, then men grow old in goodnesse and vertue,
the world does not grow more old in regard of natural strength, then men grow old in Goodness and virtue,
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or rather sin growes unto his highest floud, when nature growes unto her lowest ebbe:
or rather since grows unto his highest flood, when nature grows unto her lowest ebb:
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and as men are more sinfull, so are they more and more senselesse, resisting the Holy Ghost, with uncircumcised eares and heartes:
and as men Are more sinful, so Are they more and more senseless, resisting the Holy Ghost, with uncircumcised ears and hearts:
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the first world strove against the Spirit of God, and no marvell, for the prophesie of Isaiah in his eighth Chapter, which is reported by Christ and the Apostles, doth containe an inseparable propertie from sinne, which is to make us winke with our eyes,
the First world strove against the Spirit of God, and no marvel, for the prophesy of Isaiah in his eighth Chapter, which is reported by christ and the Apostles, does contain an inseparable property from sin, which is to make us wink with our eyes,
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and stoppe our eares, and obdurate our heartes:
and stop our ears, and obdurate our hearts:
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that in seeing wee may see and not perceave, and in hearing wee may heare and not understand, and so the Devill doth hood-winke us,that in seeing we may see and not perceive, and in hearing we may hear and not understand, and so the devil does hoodwink us,
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and stupifie us, least wee should be converted, and so saved.
and stupify us, lest we should be converted, and so saved.
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Saint Paul notes it in the third Chapter of the first Epistle to the Thessaloni•ns. Men shall c•y, Peace, peace, when sudden desolation shall be at hand;
Saint Paul notes it in the third Chapter of the First Epistle to the Thessaloni•ns. Men shall c•y, Peace, peace, when sudden desolation shall be At hand;
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Or as Iob speakes, spend their dayes in pleasure, and in a moment goe downe quickly to hell:
Or as Job speaks, spend their days in pleasure, and in a moment go down quickly to hell:
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so that King Davids compassionate admiration will prove true;
so that King Davids compassionate admiration will prove true;
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who having described in Psal. 73. the jollity of the wicked, who in the height of their prosperity do open their mouth against heaven, sheweth, that they are sencelesse of their slippery standing,
who having described in Psalm 73. the jollity of the wicked, who in the height of their Prosperity do open their Mouth against heaven, shows, that they Are senseless of their slippery standing,
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and wondring at their fault, crying out, Now doe they perish suddenly, fearefully, finally. And indeed this world must answer that other world;
and wondering At their fault, crying out, Now do they perish suddenly, fearfully, finally. And indeed this world must answer that other world;
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it must needs be, that they which will not neither be reclaimed nor forewarned, must be surprized.
it must needs be, that they which will not neither be reclaimed nor forewarned, must be surprised.
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Our Saviour Christ expresseth it in three fine similies. The first is of the travell of a woman, so shall the judgement day come.
Our Saviour christ Expresses it in three fine similes. The First is of the travel of a woman, so shall the judgement day come.
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Every wicked man hath a double travell; Saint James teacheth it in his first chapter, Lust conceives, and bringeth forth sinne: that is a pleasant travell.
Every wicked man hath a double travel; Saint James Teaches it in his First chapter, Lust conceives, and brings forth sin: that is a pleasant travel.
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But this wombe resteth not here; for sinne will not leave till it have brought forth death:
But this womb rests not Here; for sin will not leave till it have brought forth death:
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that is a painfull travell, but an unexpected childe: when a man is not delivered of that which he conceived, his issue is death,
that is a painful travel, but an unexpected child: when a man is not Delivered of that which he conceived, his issue is death,
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when he at least expected a contented life. But so doth God overtake a sinner:
when he At least expected a contented life. But so does God overtake a sinner:
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even as Iob also resembling sinne to sweet meat in the mouth, shewes that it proves the gall of Aspes in the stomacke.
even as Job also resembling sin to sweet meat in the Mouth, shows that it Proves the Gall of Asps in the stomach.
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The second simile, is of a Theefe; whereunto Christ resembleth the judgement day:
The second simile, is of a Thief; whereunto christ resembles the judgement day:
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not only to expresse his unexpected coming, but the event of his judgement, which will rob us of all that wherein we set our wicked hearts delight:
not only to express his unexpected coming, but the event of his judgement, which will rob us of all that wherein we Set our wicked hearts delight:
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you read it in the parable of the man whose ground bearing plenty, he was to inlarge his barnes,
you read it in the parable of the man whose ground bearing plenty, he was to enlarge his Barns,
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but he addes his wicked affection, groveling upon earthly things;
but he adds his wicked affection, groveling upon earthly things;
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when he encourageth his soule to eat and drinke, because it had provision for many yeeres;
when he Encourageth his soul to eat and drink, Because it had provision for many Years;
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but the Oracle checkes him, Thou foole, this night shall they take thy soule from thee;
but the Oracle Checks him, Thou fool, this night shall they take thy soul from thee;
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then whose shall all these things be? Dives, for all his soft raiment and delicate fare, had nothing left him when he was summoned by death to shroud him from,then whose shall all these things be? Dives, for all his soft raiment and delicate fare, had nothing left him when he was summoned by death to shroud him from,
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or refresh him in the flames of hell.
or refresh him in the flames of hell.
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The third simile, is of the snare of a Fowler or a Hunter, which taketh the beast, or the bird;
The third simile, is of the snare of a Fowler or a Hunter, which Takes the beast, or the bird;
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who catching after the pray, is caught by the engine:
who catching After the prey, is caught by the engine:
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and Saint Paul tels us, that in committing sinne, we doe receive the sting of death.
and Saint Paul tells us, that in committing sin, we do receive the sting of death.
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The condition of Adams sinne attends the sinne of every sonne of Adam: whiles eating the forbidden fruit, he looked to have eyes open, that he might behold himselfe as a God:
The condition of Adams sin attends the sin of every son of Adam: while eating the forbidden fruit, he looked to have eyes open, that he might behold himself as a God:
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he found indeed how he was circumvented by the equivocation of the phrase:
he found indeed how he was circumvented by the equivocation of the phrase:
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that to be a god knowing good and evill, is but a periphrasis of the devill,
that to be a god knowing good and evil, is but a periphrasis of the Devil,
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and indeed he became unexpectedly, but justly, a god like unto him, and so shall all his sonnes that impiously transgresse Gods lawes;
and indeed he became unexpectedly, but justly, a god like unto him, and so shall all his Sons that impiously transgress God's laws;
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heare that dreadfull voyce, Goe ye cursed into everlasting fire, provided for the Divell and his angels.
hear that dreadful voice, Go you cursed into everlasting fire, provided for the devil and his Angels.
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You have heard the proportion of correspondency so farre as it concernes the bad; now must you heare it so farre as it concernes the good;
You have herd the proportion of correspondency so Far as it concerns the bad; now must you hear it so Far as it concerns the good;
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for though the world were so sinfull and so sencelesse, yet was there a Noah left, and his family:
for though the world were so sinful and so senseless, yet was there a Noah left, and his family:
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but one Noah, and one family.
but one Noah, and one family.
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There was a Noah that found favour with God, and was righ•eous in the sight of God.
There was a Noah that found favour with God, and was righ•eous in the sighed of God.
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God never shewes onely justice, but ever mingles it with some mercy. Though all should justly perish, yet some shall be mercifully saved.
God never shows only Justice, but ever mingles it with Some mercy. Though all should justly perish, yet Some shall be mercifully saved.
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•n a whole wicked world, God will have some Noah: •nd that he may fit him, he will give his holy Spirit un•o him.
•n a Whole wicked world, God will have Some Noah: •nd that he may fit him, he will give his holy Spirit un•o him.
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Noah had found no grace with God, had he not •eceived the grace of righteousnesse from God.Noah had found no grace with God, had he not •eceived the grace of righteousness from God.
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But Saint Paul expresseth in the eleventh of the Hebrewes, the two •arts of Noahs pietie; which was reverence, and con••dence: reverence, in making the Arke; confidence, in •sing the Arke:
But Saint Paul Expresses in the eleventh of the Hebrews, the two •arts of Noahs piety; which was Reverence, and con••dence: Reverence, in making the Ark; confidence, in •sing the Ark:
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not onely obeying Gods word in pro•iding the meanes to save himselfe, but also using it when ••e time came;
not only obeying God's word in pro•iding the means to save himself, but also using it when ••e time Come;
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notwithstanding others, so many others •id despise it. Whereupon followed two effects, that he •as not surprised by the flood;
notwithstanding Others, so many Others •id despise it. Whereupon followed two effects, that he •as not surprised by the flood;
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and as the Apostle saith, he condemned the world.
and as the Apostle Says, he condemned the world.
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You have heard that there was a Noah, but marke that there was but one Noah and his family;
You have herd that there was a Noah, but mark that there was but one Noah and his family;
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a small number to a whole world, but such is the excesse of the wicked above the good:
a small number to a Whole world, but such is the excess of the wicked above the good:
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so many more are there that perish, then those that are saved: twas so in the old world, so it shall be in this:
so many more Are there that perish, then those that Are saved: it so in the old world, so it shall be in this:
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to follow the parable of the Iewes and the Gentiles: but a remnant of the Iewes are saved.
to follow the parable of the Iewes and the Gentiles: but a remnant of the Iewes Are saved.
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The Prophet compares it to a gleaning after a vintage, or a harvest.
The Prophet compares it to a gleaning After a vintage, or a harvest.
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Whereas the wicked are compared unto the starres of heaven, and to the sands of the Sea, and to a whole harvest.
Whereas the wicked Are compared unto the Stars of heaven, and to the sands of the Sea, and to a Whole harvest.
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This is meant by the parable of Gods choosing;
This is meant by the parable of God's choosing;
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but one tree of all the forrest, one Dove of all the birds, one Citie of all the world:
but one tree of all the forest, one Dove of all the Birds, one city of all the world:
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but consider that there is one, though there be but one; for God will save a flocke, though it be but a little flocke:
but Consider that there is one, though there be but one; for God will save a flock, though it be but a little flock:
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for the elects sake he will hasten his judgement, lest there should remaine no flesh to be saved.
for the elects sake he will hasten his judgement, lest there should remain no Flesh to be saved.
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The world little thinkes upon that which is a grounded truth, that for the godlies sake God forbeares to come to judgement.
The world little thinks upon that which is a grounded truth, that for the Godlies sake God forbears to come to judgement.
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But in Rom. 4. it is set downe plainly, when the soules that lay, under the Altar cryed unto God, saying, How long Lor• righteous and true, dost thou deferre to revenge our blood upon the world? answer is given unto them, that they must rest for a while, till the number of their brethren was sulfilled;
But in Rom. 4. it is Set down plainly, when the Souls that lay, under the Altar cried unto God, saying, How long Lor• righteous and true, dost thou defer to revenge our blood upon the world? answer is given unto them, that they must rest for a while, till the number of their brothers was sulfilled;
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for then shall be an end of all.
for then shall be an end of all.
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When Jerusalem is fully built, the body of Christ hath all his members, and the true Olive hath all his branches.
When Jerusalem is Fully built, the body of christ hath all his members, and the true Olive hath all his branches.
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Little therefore doe the wicked consider that they bane themselves, while they persecute the godly: For Obadiahs house was blessed, whiles it was the place of the Arke:
Little Therefore do the wicked Consider that they bane themselves, while they persecute the godly: For Obadiah's house was blessed, while it was the place of the Ark:
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and so were the Roman Emperours whiles they cherished the Italians. But as God will have a remnant,
and so were the Roman emperors while they cherished the Italians. But as God will have a remnant,
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so it will be but a sma• remnant: there will be faith, but scarse faith, as Christ speakes;
so it will be but a sma• remnant: there will be faith, but scarce faith, as christ speaks;
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and charity, though it will not be quite dead it will be very cold:
and charity, though it will not be quite dead it will be very cold:
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which makes that Romish conce•• very frivolous, which maketh the most illustrious Church to be the true Church:
which makes that Romish conce•• very frivolous, which makes the most illustrious Church to be the true Church:
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whereas Christ answers truely to the questioners, that demanded, whether there should be many saved;
whereas christ answers truly to the questioners, that demanded, whither there should be many saved;
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that the gate is wide, and the way broad that leadeth to destruction, and many there be that finde it; that the gate is wide, and the Way broad that leads to destruction, and many there be that find it;
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but the gate is straight, and the way narrow, that leadeth unto life, and few there be that finde it. but the gate is straight, and the Way narrow, that leads unto life, and few there be that find it.
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The conclusion of the correspondency is, that a few, though but a few, shall imitate Noah in his reverence, and likewise in his confidence;
The conclusion of the correspondency is, that a few, though but a few, shall imitate Noah in his Reverence, and likewise in his confidence;
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Observing the meanes prescribed by God, and trusting perfectly in the promises of God, Saint Peter joynes them both,
Observing the means prescribed by God, and trusting perfectly in the promises of God, Saint Peter joins them both,
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when he makes Baptisme an antitype of the Arke;
when he makes Baptism an antitype of the Ark;
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when he shewes that Baptisme hath not onely the putting away of the filth of the flesh, which is the externall washing,
when he shows that Baptism hath not only the putting away of the filth of the Flesh, which is the external washing,
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but also the interrogation of a good conscience unto God, through the resurrection of Iesus Christ:
but also the interrogation of a good conscience unto God, through the resurrection of Iesus christ:
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Christ meanes the same, when he saith, that this little flock shall watch the signes of his coming;
christ means the same, when he Says, that this little flock shall watch the Signs of his coming;
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and also they lift up their heads with joy, knowing that their salvation draweth neere. The issue of their reverence and confidence is, they shall be saved;
and also they lift up their Heads with joy, knowing that their salvation draws near. The issue of their Reverence and confidence is, they shall be saved;
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they shall be taken up to meet Christ, and ever to be with him: they shall enter into their masters joy, and be made partakers of the marriage feast.
they shall be taken up to meet christ, and ever to be with him: they shall enter into their Masters joy, and be made partakers of the marriage feast.
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You have heard of the correspondency;
You have herd of the correspondency;
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but though in the comparison there be so good a correspondency, yet must we consider withall, a great inequality;
but though in the comparison there be so good a correspondency, yet must we Consider withal, a great inequality;
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as great an inequality of the things, as there is of the persons; I meane the persons of Noah and Christ:
as great an inequality of the things, as there is of the Persons; I mean the Persons of Noah and christ:
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as farre as the sonne of man doth exceed that man, so farre shall the end of this world exceed the end of that;
as Far as the son of man does exceed that man, so Far shall the end of this world exceed the end of that;
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whether you respect the destruction of the bad, or the salvation of the good. In regard of the destruction of the bad, there shall be foure great differences.
whither you respect the destruction of the bad, or the salvation of the good. In regard of the destruction of the bad, there shall be foure great differences.
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The first is, That world was destroyed with water; this shall be destroyed with fire; and who knoweth not how much more terrible fire is then water?
The First is, That world was destroyed with water; this shall be destroyed with fire; and who Knoweth not how much more terrible fire is then water?
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But which is the second, That water wasted onely the earth, and those things that lived upon the earth;
But which is the second, That water wasted only the earth, and those things that lived upon the earth;
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•ut this shall waste both heaven and earth, and whatsoever is: I except Christs little flocke in either heaven or earth.
•ut this shall waste both heaven and earth, and whatsoever is: I except Christ little flock in either heaven or earth.
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If the sight of the Deluge were fearefull, how much more fearefull shall this combustion of the whole be,
If the sighed of the Deluge were fearful, how much more fearful shall this combustion of the Whole be,
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when tis compared to the inundation of a part: a part which Astronomy proves to be so little in comparison of the whole.
when this compared to the inundation of a part: a part which Astronomy Proves to be so little in comparison of the Whole.
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Adde hereunto the third, that of the wicked, That destruction was but partiall;
Add hereunto the third, that of the wicked, That destruction was but partial;
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but this shall be totall Then there was at least a Cham, a seed of the wicked;
but this shall be total Then there was At least a Cham, a seed of the wicked;
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that escaping might be an example to reclaime the future wicked, and indeed, the voice of a Nebuchadnezzar or an Antiochus experiencing and acknowledging the justice of God, will in probability worke more then the voyce of Moses, or Daniel or Iudas Maccabeus to reclaime the wicked.
that escaping might be an Exampl to reclaim the future wicked, and indeed, the voice of a Nebuchadnezzar or an Antiochus experiencing and acknowledging the Justice of God, will in probability work more then the voice of Moses, or daniel or Iudas Maccabeus to reclaim the wicked.
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God therefore at that time was pleased to trie also this meanes, and preserved not onely a Sem, but also a Cham. But in this last destruction God saveth not so much as one Cham, not a goate left among the sheepe,
God Therefore At that time was pleased to try also this means, and preserved not only a Sem, but also a Cham. But in this last destruction God Saveth not so much as one Cham, not a goat left among the sheep,
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if there be but one that wanteth his wedding garment, the master of the feast will espie him,
if there be but one that Wants his wedding garment, the master of the feast will espy him,
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and away with him, the corne will be cleane vnmowed from the Chaffe, and the gold purified from all drosse.
and away with him, the corn will be clean unmowed from the Chaff, and the gold purified from all dross.
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Adde hereunto the last point, that destruction was but temporall, this finall, that that was but temporall, so some understand.
Add hereunto the last point, that destruction was but temporal, this final, that that was but temporal, so Some understand.
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Saint Peter 1. Epist. 4. but this is undoubtedly eternall, for the sentence is, Goe ye cursed into everlasting fire:
Saint Peter 1. Epistle 4. but this is undoubtedly Eternal, for the sentence is, Go you cursed into everlasting fire:
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no recall of the sentence, no recoverie of the state:
no Recall of the sentence, no recovery of the state:
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so Noah saved, to be the hope of the second world, as the booke of Wisdome speaks Chap. 14. You have here the inequalitie in regard of the bad,
so Noah saved, to be the hope of the second world, as the book of Wisdom speaks Chap. 14. You have Here the inequality in regard of the bad,
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and in regard of the good, there is the same inequality also that fire shall as wonderfully preserve them,
and in regard of the good, there is the same inequality also that fire shall as wonderfully preserve them,
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as it fearfully destroyes the wicked.
as it fearfully Destroys the wicked.
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There shall be a generall renovation of heaven and earth, wherein dwels righteousnesse, as there was a combustion of the other, heaven and earth wherein dwelt wickednesse.
There shall be a general renovation of heaven and earth, wherein dwells righteousness, as there was a combustion of the other, heaven and earth wherein dwelled wickedness.
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And in this heaven and earth shall be no uncleane thing, and that which is purified shall remaine so for ever,
And in this heaven and earth shall be no unclean thing, and that which is purified shall remain so for ever,
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even blessed for ever, intirely and eternally blessed, whereas the deliverance by Noah was but temporall, it was but partiall, it was from a death but onely of the body,
even blessed for ever, entirely and eternally blessed, whereas the deliverance by Noah was but temporal, it was but partial, it was from a death but only of the body,
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and that onely for a time, and that to live a mortall life, so that is,
and that only for a time, and that to live a Mortal life, so that is,
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and so must have his destruction, that in that example, we read that God is displeased with sinne, that he powreth forth his vengeance upon sinne,
and so must have his destruction, that in that Exampl, we read that God is displeased with sin, that he poureth forth his vengeance upon sin,
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but how farre he is displeased, how much vengeance shall be exacted, we may gesse it in the former world,
but how Far he is displeased, how much vengeance shall be exacted, we may guess it in the former world,
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but we cannot throughly understand, that correspondency doth not amount unto an equalitie. Onely for a close of all, he that readeth that, may well believe this:
but we cannot thoroughly understand, that correspondency does not amount unto an equality. Only for a close of all, he that readeth that, may well believe this:
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because that is a pledge of this, and our best course is to follow Christs counsell.
Because that is a pledge of this, and our best course is to follow Christ counsel.
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Luke 21. Take heed least at any time your heartes be oppressed with surfetting and drunkennes, Lycia 21. Take heed lest At any time your hearts be oppressed with surfeiting and Drunkenness,
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and that day come upon you unawares. For as a snare shall it come upon all the inhabitants of this world.and that day come upon you unawares. For as a snare shall it come upon all the inhabitants of this world.
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Let us watch therefore and pray that we may be worthy to escape the things that then shall come,
Let us watch Therefore and pray that we may be worthy to escape the things that then shall come,
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and stand before the sonne of man:
and stand before the son of man:
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for as it was in the dayes of Noah, so shall it be at the comming of the Sonne of man.
for as it was in the days of Noah, so shall it be At the coming of the Son of man.
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Grant gracious Lord, that denying all ungodlines and worldly lusts, we may so reverence thy word and depend on thy promise with such a confidence, that we be neither sinfull nor senselesse,
Grant gracious Lord, that denying all ungodliness and worldly Lustiest, we may so Reverence thy word and depend on thy promise with such a confidence, that we be neither sinful nor senseless,
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and so surprised with thy just wrath;
and so surprised with thy just wrath;
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but may watchfully looke for, and earnestly hasten unto the blessed appearing of our glorious Iudge and Saviour, Jesus Christ. FINIS.
but may watchfully look for, and earnestly hasten unto the blessed appearing of our glorious Judge and Saviour, jesus christ. FINIS.
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