Foure sermons preached and publikely taught by Richard Leake, preacher of the word of God at Killington, within the baronrie of Kendall, and countie of Westmerland: immediately after the great visitation of the pestilence in the fore-sayd countie.
First, the time when Christ vttered these words, vz. a little after he had been healed of his great and grieuous paine, to the end hee might the better remember it:
First, the time when christ uttered these words, Vz. a little After he had been healed of his great and grievous pain, to the end he might the better Remember it:
The time whē these words were vttered, was a little after our Sauiour Christ had shewed the great miracle vpon him, in healing him of his disease, which had vexed him thirtie eight yeres, to the intent he might the better remember it.
The time when these words were uttered, was a little After our Saviour christ had showed the great miracle upon him, in healing him of his disease, which had vexed him thirtie eight Years, to the intent he might the better Remember it.
Where first wee are to note, the carefull dealing of Christ as a true shepheard, to vse all meanes for gathering into the folde, the lost and straying sheepe;
Where First we Are to note, the careful dealing of christ as a true shepherd, to use all means for gathering into the fold, the lost and straying sheep;
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The like course must be imitated of all the faithfull shepheards of Christ Iesus: to be instant in season, and out of season: to exhort, to improue, rebuke:
The like course must be imitated of all the faithful shepherds of christ Iesus: to be instant in season, and out of season: to exhort, to improve, rebuke:
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Thus did Deborah whē God had giuen her victorie ouer her cruell enemie Sisera. Thus did Dauid for euery miraculous blessing God shewed vpon him, vsing this or the like speech:
Thus did Deborah when God had given her victory over her cruel enemy Sisera. Thus did David for every miraculous blessing God showed upon him, using this or the like speech:
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What shall I giue vnto the Lord for all the benefits he hath done vnto me? And finally thus did the tenth leaper when Christ had cleansed him, returne with speede to giue God praise.
What shall I give unto the Lord for all the benefits he hath done unto me? And finally thus did the tenth leaper when christ had cleansed him, return with speed to give God praise.
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So that hence I conclude this doctrine, that immediatly vpon the bestowing of Gods blessings vpon vs, wee ought with thanksgiuing to put them in remembrance.
So that hence I conclude this Doctrine, that immediately upon the bestowing of God's blessings upon us, we ought with thanksgiving to put them in remembrance.
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Againe, the time when our Sauiour Christ vttered these words, was immediatly after the man healed, had talked with the Pharisies, Christ his vtter enemies:
Again, the time when our Saviour christ uttered these words, was immediately After the man healed, had talked with the Pharisees, christ his utter enemies:
the Pharisies dealt with him as they vvere accustomed to deale with all others, who they saw to fauour Christ, either for his doctrine or his miracles.
the Pharisees dealt with him as they were accustomed to deal with all Others, who they saw to favour christ, either for his Doctrine or his Miracles.
But if by this perswasion they could not preuaile, then they assaied a sharper course, euen to threatē them vvith the law, and to cast them out of their Synagouges:
But if by this persuasion they could not prevail, then they assayed a sharper course, even to threaten them with the law, and to cast them out of their Synagogues:
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Therfore that neither the one may deceiue them, nor the other terrifie them, they are themselues to vse incessant prayer, that God would giue them his spirit, to leade them into all trueth:
Therefore that neither the one may deceive them, nor the other terrify them, they Are themselves to use incessant prayer, that God would give them his Spirit, to lead them into all truth:
and being in the trueth, that he would in his mercie vouchsafe them the spirit of boldnes, to professe his name euen before kings and princes, and neuer be ashamed.
and being in the truth, that he would in his mercy vouchsafe them the Spirit of boldness, to profess his name even before Kings and Princes, and never be ashamed.
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as also of stronger Christians to their weaker and new conuerted brethren, vz. where they espie the intrumēts of Satan so busie, both by perswasions and threatnings, to quench the spirit of God in new conuerts, euen then to bee as readie as Christ was here, whensoeuer they meete with them, either in publike exhortations,
as also of Stronger Christians to their Weaker and new converted brothers, Vz. where they espy the intruments of Satan so busy, both by persuasions and threatenings, to quench the Spirit of God in new converts, even then to be as ready as christ was Here, whensoever they meet with them, either in public exhortations,
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or priuate conferences, with Christ to put them in minde of their late deliuerances out of the clawes of Satan, and kingdome of darknes, & of the danger yt will ensue, if euer they fall away.
or private conferences, with christ to put them in mind of their late Deliverances out of the claws of Satan, and Kingdom of darkness, & of the danger that will ensue, if ever they fallen away.
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whereupon Christ, what in regarde of the vrgent occasion, and what in regard of the fitnes of the place, vttereth the words of exhortation in my text: Behold, thou art made whole.
whereupon christ, what in regard of the urgent occasion, and what in regard of the fitness of the place, uttereth the words of exhortation in my text: Behold, thou art made Whole.
Dauid being a true type and figure of the Militant Church here on earth, neuer came into the temple but his heart leapt for ioy, his ioy was increased, and his zeale kindled:
David being a true type and figure of the Militant Church Here on earth, never Come into the temple but his heart leapt for joy, his joy was increased, and his zeal kindled:
The first is the godly societies and assemblies of the righteous, wheresoeuer and whensoeuer they meete together, according to the rule and warrant of Gods worde:
The First is the godly societies and assemblies of the righteous, wheresoever and whensoever they meet together, according to the Rule and warrant of God's word:
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The second is our ordinary assemblies and meetings together at the house of prayer, to powre forth prayers to the Lord, be partakers of the word preached, and administration of the Sacraments.
The second is our ordinary assemblies and meetings together At the house of prayer, to pour forth Prayers to the Lord, be partakers of the word preached, and administration of the Sacraments.
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Where such assemblies are employed to these aforesaid vses, they are not as the Prophet calleth the temple in his time, the den of theeues: but they are euen the blessed throne & kingdome of Christ Iesus, to whose faith and constancie Christ hath promised such power, that euen the gates of hell shall neuer bee able to preuaile against them.
Where such assemblies Are employed to these aforesaid uses, they Are not as the Prophet calls the temple in his time, the den of thieves: but they Are even the blessed throne & Kingdom of christ Iesus, to whose faith and constancy christ hath promised such power, that even the gates of hell shall never be able to prevail against them.
And to be carefull alwaies to cherish and embolden the weake, putting them in mind of their miraculous deliuerance out of the kingdome of darknes, into the kingdome and cleere light of the Gospell.
And to be careful always to cherish and embolden the weak, putting them in mind of their miraculous deliverance out of the Kingdom of darkness, into the Kingdom and clear Light of the Gospel.
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Where first we are to consider that our Sauiour vseth a word of attention, or to make the matter hee hath in hand take more effect, saith: Ecce, Behold.
Where First we Are to Consider that our Saviour uses a word of attention, or to make the matter he hath in hand take more Effect, Says: Ecce, Behold.
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The Prophet Dauid speaking of any extraordinary matter, alwaies vseth an hebrew verbe, importing ye like, which is Selah: so likewise the seruant of God Moses, vsing any vehemēt exhortation, commonly hath this word, behold or remēber, as thus:
The Prophet David speaking of any extraordinary matter, always uses an hebrew verb, importing you like, which is Selac: so likewise the servant of God Moses, using any vehement exhortation, commonly hath this word, behold or Remember, as thus:
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or of his second comming againe to iudgement, or of any such great matter, vseth this word behold. As Esay: Tell the daughter Sion, Behold, thy King commeth, meekely riding on an asse, &c. And Malachie: Behold, the day cōmeth that shall burne like an ouen,
or of his second coming again to judgement, or of any such great matter, uses this word behold. As Isaiah: Tell the daughter Sion, Behold, thy King comes, meekly riding on an Ass, etc. And Malachi: Behold, the day comes that shall burn like an oven,
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Behold, be commeth with clowdes, and euery eye shall see him, &c. Behold I come shortly. Euen so here as a preface to the declaration of the benefit done to him, Christ saith, Behold: giue eare, consider well what I haue done for thee, passe not lightly ouer that miracle I haue shewed vpon thee, in giuing thee health.
Behold, be comes with Clouds, and every eye shall see him, etc. Behold I come shortly. Even so Here as a preface to the declaration of the benefit done to him, christ Says, Behold: give ear, Consider well what I have done for thee, pass not lightly over that miracle I have showed upon thee, in giving thee health.
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O my countrimen, and deare brethren in Christ Iesus, (for whose sake the Lorde hath moued me to penne this little treatise) haue iust occasion to giue eare what the Lords Eccho soundeth in our eares daily, after our great and late receiued deliuerances:
Oh my countrymen, and deer brothers in christ Iesus, (for whose sake the Lord hath moved me to pen this little treatise) have just occasion to give ear what the lords Echo soundeth in our ears daily, After our great and late received Deliverances:
To set downe which he was, I gather that a certaine lamenes or witherednes did occupie & possesse his whole body, which is proued by his answer to Christ, vers. 7. Sir, I haue no man whē the water is troubled to put me into the poole.
To Set down which he was, I gather that a certain lameness or witherednes did occupy & possess his Whole body, which is proved by his answer to christ, vers. 7. Sir, I have no man when the water is troubled to put me into the pool.
He deferred the deliuerāce of his people Israel, from vnder the captiuitie and bondage of Pharaoh, euen for the space of foure hundred and odde yeeres,
He deferred the deliverance of his people Israel, from under the captivity and bondage of Pharaoh, even for the Molle of foure hundred and odd Years,
so that Dauid (if he had not possessed his soule with patience, and relied on the promises of the Lord) might haue thought Gods mercies turned into meere mockerie,
so that David (if he had not possessed his soul with patience, and relied on the promises of the Lord) might have Thought God's Mercies turned into mere mockery,
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He suffered his rebellious Israel to lie so long weather beaten vnder the captiuitie of the Babylonians, that though there was extāt a promise frō his own mouth, that a remnant should returne:
He suffered his rebellious Israel to lie so long weather beaten under the captivity of the Babylonians, that though there was extant a promise from his own Mouth, that a remnant should return:
and to demonstrate their deliuerance, (though now in their iudgement desperate) by the similitude of giuing life to a great number of dead mens bones dispersed and scattered here and there.
and to demonstrate their deliverance, (though now in their judgement desperate) by the similitude of giving life to a great number of dead men's bones dispersed and scattered Here and there.
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but the former alreadie alleadged, are sufficient to proue my propounded proposition, vz. that as Christ deferred for the space of thirtie eight yeeres to cure this lame man, the like he hath done,
but the former already alleged, Are sufficient to prove my propounded proposition, Vz. that as christ deferred for the Molle of thirtie eight Years to cure this lame man, the like he hath done,
which is, that for all this long delay of the Lord, yet was it decreed with him from the beginning in the fulnes of time, and his owne appointed season, to worke their deliuerances.
which is, that for all this long Delay of the Lord, yet was it decreed with him from the beginning in the fullness of time, and his own appointed season, to work their Deliverances.
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So when the foure hundred and thirtie yeres were expired, the length and date of time, hee had decreed the Israelites should be in captiuitie and bondage vnder Pharaoh: euen the very same day did the Lord bring his people Israel out of Egypt, euen with ye spoyle of their enemies, and the enriching of themselues.
So when the foure hundred and thirtie Years were expired, the length and date of time, he had decreed the Israelites should be in captivity and bondage under Pharaoh: even the very same day did the Lord bring his people Israel out of Egypt, even with you spoil of their enemies, and the enriching of themselves.
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And how true finde we this by the experience of our owne nation, that when the Gospell and the light thereof was euen as it were quite buried, Gods glorie defaced, his Saints (if any were raised vp) cruelly murthered,
And how true find we this by the experience of our own Nation, that when the Gospel and the Light thereof was even as it were quite buried, God's glory defaced, his Saints (if any were raised up) cruelly murdered,
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and in stead therof, first the stinking dung of Paganisme, and after that the perilous poyson of poperie planted, small hope that euer any redresse should be had:
and in stead thereof, First the stinking dung of Paganism, and After that the perilous poison of popery planted, small hope that ever any redress should be had:
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yet euen then did the Lord put into the heart of King Henry the 8. of famous memorie, to begin a reformation, King Edward the 6. painefully to prosecute the same,
yet even then did the Lord put into the heart of King Henry the 8. of famous memory, to begin a Reformation, King Edward the 6. painfully to prosecute the same,
yet still let vs sigh and groane vnder hope, with full assurance grounded vpon Gods promise, that when he seeth it most meete, hee will worke our deliuerance.
yet still let us sighs and groan under hope, with full assurance grounded upon God's promise, that when he sees it most meet, he will work our deliverance.
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Now, if any demaund of me the reason why the Lord doth so sore, and for so long a space afflict his children before hee worke their deliuerance: my answere is this.
Now, if any demand of me the reason why the Lord does so soar, and for so long a Molle afflict his children before he work their deliverance: my answer is this.
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Thus dealt the Lord with Dauid, in afflicting him so long, til Dauid could say from his very hart, It is good for me that I haue been afflicted, that I might learne thy law.
Thus dealt the Lord with David, in afflicting him so long, till David could say from his very heart, It is good for me that I have been afflicted, that I might Learn thy law.
The Lord grant for his infinit mercies sake, that the long and late afflictions laid vpon vs and our countrie, may worke these aforesayd effects in vs,
The Lord grant for his infinite Mercies sake, that the long and late afflictions laid upon us and our country, may work these aforesaid effects in us,
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euen to pull downe our proude hearts, to mollifie our hard hearts, to instruct and teach our ignorant hearts, to direct aright our vnstable and wandring hearts, to make chast and pure our vnchast and whorish harts,
even to pull down our proud hearts, to mollify our hard hearts, to instruct and teach our ignorant hearts, to Direct aright our unstable and wandering hearts, to make chaste and pure our unchaste and whorish hearts,
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that so our pride being turned into humilitie, stiffeneckednes into circumcision, instabilitie into certaintie, dishonestie against our husbād Christ, into loyaltie of a cōscience vnspotted:
that so our pride being turned into humility, stiffeneckednes into circumcision, instability into certainty, dishonesty against our husband christ, into loyalty of a conscience unspotted:
and good hath it been for vs, that long, largely, and yet most louingly, the Lord hath afflicted vs, seeing they haue taught vs the miserie of our daies, the danger of our sinnes, the loathing of this wretched world,
and good hath it been for us, that long, largely, and yet most lovingly, the Lord hath afflicted us, seeing they have taught us the misery of our days, the danger of our Sins, the loathing of this wretched world,
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In this course of continued afflictions vpon the Church of God, note euery profitable and necessary doctrine, vz. It is the vsuall manner of dealing with the Lord, to defer his helping hand and full deliuerance, till all meanes of helpe inuented by man bee frustrate,
In this course of continued afflictions upon the Church of God, note every profitable and necessary Doctrine, Vz. It is the usual manner of dealing with the Lord, to defer his helping hand and full deliverance, till all means of help invented by man be frustrate,
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yet our owne experience these two yeeres by-past, in the most places of our countrie, is of sufficiencie to testifie and witnes how true a doctrine his is, seeing that no watching, no gouernmēt, great multitudes or carefull keeping could preuent his punishments, but they came vpon vs:
yet our own experience these two Years bypast, in the most places of our country, is of sufficiency to testify and witness how true a Doctrine his is, seeing that not watching, no government, great Multitudes or careful keeping could prevent his punishments, but they Come upon us:
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no phisick could stint it, but it encreased and continued: yea when all mans remedies were administred, yet were the poore afflicted ones still remedilesse:
no physic could stint it, but it increased and continued: yea when all men remedies were administered, yet were the poor afflicted ones still remediless:
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and he, euen that mightie God Iehouah, (who iustly for our countries rebellion against his almightie maiestie, did wound the hairie scalpe of his enemies,
and he, even that mighty God Jehovah, (who justly for our countries rebellion against his almighty majesty, did wound the hairy scalp of his enemies,
and the transgressions of his rebellious Israel) did in the end (O admire his mercies) heale that which before he had wounded, saued vs, that in the sight and iudgement of many seemed as forlorne:
and the transgressions of his rebellious Israel) did in the end (Oh admire his Mercies) heal that which before he had wounded, saved us, that in the sighed and judgement of many seemed as forlorn:
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O my countrimen deare, then le• •••• … rge the patheticall exhortation that 〈 ◊ 〉 •oth in his Psalme, to all men in his t• … 〈 ◊ 〉 • … red out of dangers:
O my countrymen deer, then le• •••• … rge the pathetical exhortation that 〈 ◊ 〉 •oth in his Psalm, to all men in his t• … 〈 ◊ 〉 • … read out of dangers:
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Further, in that he healed this man, which had been possessed with a lamenes or numnes so long a space as thirtie eight yeeres in his whole body, appeareth the exceeding great power of almightie God:
Further, in that he healed this man, which had been possessed with a lameness or numnes so long a Molle as thirtie eight Years in his Whole body, appears the exceeding great power of almighty God:
for in that the disease was vniuersall ouer the whole body, and besides had continued so long till he was old, there is no rule in phisicke that euer could giue him any hope of recouerie:
for in that the disease was universal over the Whole body, and beside had continued so long till he was old, there is no Rule in physic that ever could give him any hope of recovery:
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I may in like sort speake of this mightie and exceeding great power towards all those that are translated and deliuered out of the kingdome of darknesse and Satan, into the kingdome and cleere light of the Gospell of Iesus Christ.
I may in like sort speak of this mighty and exceeding great power towards all those that Are translated and Delivered out of the Kingdom of darkness and Satan, into the Kingdom and clear Light of the Gospel of Iesus christ.
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& made zealous Paul, preaching Christ Iesus and him crucified? What a great power was it, that Mary Magdalene, in whō raigned & dwelled 7. diuels was cleāsed, made whole,
& made zealous Paul, preaching christ Iesus and him Crucified? What a great power was it, that Marry Magdalene, in whom reigned & dwelled 7. Devils was cleansed, made Whole,
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and thereby the bondslaue of Satan, all the power that was in me, or that I was able to make, could neuer make me free from that thraldome, till that the exceeding power of GOD, by the sounding ministerie of his word, cryed vnto me:
and thereby the bondslave of Satan, all the power that was in me, or that I was able to make, could never make me free from that thraldom, till that the exceeding power of GOD, by the sounding Ministry of his word, cried unto me:
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Such a miraculous power, and a powerfull miracle is the raising vp of a sinner from his snorting in iniquitie, to walke and runne the race of a Christian.
Such a miraculous power, and a powerful miracle is the raising up of a sinner from his snorting in iniquity, to walk and run the raze of a Christian.
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so note wee his compassionate mercie, in hauing a feeling and before touched with our infirmities We haue an high Priest, who cannot be touched with the feeling of our infirmities,
so note we his compassionate mercy, in having a feeling and before touched with our infirmities We have an high Priest, who cannot be touched with the feeling of our infirmities,
but was in all things tempted in like sort as we are, sinne only excepted. This his compassion and mercie, made him to weepe ouer Ierusalem, viewing their great sins,
but was in all things tempted in like sort as we Are, sin only excepted. This his compassion and mercy, made him to weep over Ierusalem, viewing their great Sins,
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But because his loue to vs is endlesse, I wil here end the speaking of it with that admiration, wherewith the Apostle Paul endeth his speech of Gods election and reprobation:
But Because his love to us is endless, I will Here end the speaking of it with that admiration, wherewith the Apostle Paul Endeth his speech of God's election and reprobation:
O the deepnes of the riches, both of the power and mercies of God, how infinit is the one and the other, not able sufficiently to be expressed by the tongue or penne of any man?
Oh the deepness of the riches, both of the power and Mercies of God, how infinite is the one and the other, not able sufficiently to be expressed by the tongue or pen of any man?
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consider also his mercie to bee such, that although the wife play the harlot, and her husband giue her a bill of diuorcement, hee will neuer receiue her againe:
Consider also his mercy to be such, that although the wife play the harlot, and her husband give her a bill of divorcement, he will never receive her again:
Here wee must consider, that there was in Ierusalem a poole or pond at the South side of the citie, neere vnto the Sheep-market, the name whereof was Bethesda, or in the Syrian lāguage Bethchesda, which signifieth the house of bountifulnesse:
Here we must Consider, that there was in Ierusalem a pool or pond At the South side of the City, near unto the Sheep-market, the name whereof was Bethesda, or in the Syrian language Bethchesda, which signifies the house of bountifulness:
Hierom greatly erreth in calling it Betheder, which signifieth the house for beasts & cattel: for mentiō is made here of a pōd, which was neere vnto the Sheep-market.
Hieronymus greatly erreth in calling it Betheder, which signifies the house for beasts & cattle: for mention is made Here of a pond, which was near unto the Sheep-market.
Caluine affirmeth those to want all reason, who call it Bethseda, as though it were a place of fishing, adiudging thē to determine of the word more probably, who doe expound it locus effusionis, the place of powring out water.
Calvin Affirmeth those to want all reason, who call it Bethesda, as though it were a place of fishing, adjudging them to determine of the word more probably, who do expound it locus effusionis, the place of Pouring out water.
For this cause doth hee commend the outwarde signe, that by the sight thereof, all sicke men may bee enforced to haue respect by recourse vnto God, the sole author of all grace.
For this cause does he commend the outward Signen, that by the sighed thereof, all sick men may be Enforced to have respect by recourse unto God, the sole author of all grace.
Yea herein we must acknowledge Gods power to bee such, as that he is able at his pleasure to vse the very clemēts to be instrumēts of health, or any other blessing in his own appointed time,
Yea herein we must acknowledge God's power to be such, as that he is able At his pleasure to use the very clements to be Instruments of health, or any other blessing in his own appointed time,
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as on the contrary, he is able to make them all serue for the manifesting of his power in wrath, against all such as rebell against him, or his Church:
as on the contrary, he is able to make them all serve for the manifesting of his power in wrath, against all such as rebel against him, or his Church:
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And to conclude, (this being but spoken by way of digression) in that he made the muddie and troubled water to heale, we note that the Lord oftentimes doth execute his will,
And to conclude, (this being but spoken by Way of digression) in that he made the muddy and troubled water to heal, we note that the Lord oftentimes does execute his will,
The like course the Lord vseth in spirituall things, he worketh life by death, ioy by sorrow, exaltation by humiliation, comforts by the crosse, peace by vvarre:
The like course the Lord uses in spiritual things, he works life by death, joy by sorrow, exaltation by humiliation, comforts by the cross, peace by war:
yea though there appeare to mans iudgement no meanes at all, yet euen then can the Lord our God performe and execute that, which he in his eternall wisedome hath already decreed.
yea though there appear to men judgement no means At all, yet even then can the Lord our God perform and execute that, which he in his Eternal Wisdom hath already decreed.
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but by the example of this man, to rest contented, resoluing with our owne soules, that God doth deferre our recouerie for some better end, knowne and alreadie decreed vpon with the Lord,
but by the Exampl of this man, to rest contented, resolving with our own Souls, that God does defer our recovery for Some better end, known and already decreed upon with the Lord,
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for our greater repentance, and more manifestation of his owne power, or else fully and finally to worke our deliuerance, by making a dissolution of our fraile tabernacle,
for our greater Repentance, and more manifestation of his own power, or Else Fully and finally to work our deliverance, by making a dissolution of our frail tabernacle,
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Furthermore, in that this man vsed the likely and lawfull outward meane for his health, and found none, wee may note a most profitable doctrine, vz. that Paul may plant,
Furthermore, in that this man used the likely and lawful outward mean for his health, and found none, we may note a most profitable Doctrine, Vz. that Paul may plant,
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The fishermen may take great paines in fishing all night, and catch iust nothing, till Christ come and command them to launch into the deepe and make a draught:
The fishermen may take great pains in fishing all night, and catch just nothing, till christ come and command them to launch into the deep and make a draught:
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And therefore all our duties in phisicke for health, in matters for wealth, and in going about such occasions as are beseeming our calling in this euill world, to commend the beginning, middle,
And Therefore all our duties in physic for health, in matters for wealth, and in going about such occasions as Are beseeming our calling in this evil world, to commend the beginning, middle,
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Further, note another excellent poynt, which is, that if men walke in their lawfull trades and callings, vsing lawfull and ordinary meanes of deliuerances out of any danger, doe notwithstanding preuaile or profit nothing at all, till God of his mercie giue the blessing;
Further, note Another excellent point, which is, that if men walk in their lawful trades and callings, using lawful and ordinary means of Deliverances out of any danger, do notwithstanding prevail or profit nothing At all, till God of his mercy give the blessing;
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Lastly, it might (in regard of the flesh) haue been a matter of great griefe vnto this poore soule, to see all others that came to this poole to be helped,
Lastly, it might (in regard of the Flesh) have been a matter of great grief unto this poor soul, to see all Others that Come to this pool to be helped,
and it may bee this befalleth vs, when we are more carefull to serue our God then they were, not to be hereat dismaied, seeing the Lord (as I haue said before) hath secret ends in his eternall purpose, of our continued afflictions or sicknes,
and it may be this befalls us, when we Are more careful to serve our God then they were, not to be hereat dismayed, seeing the Lord (as I have said before) hath secret ends in his Eternal purpose, of our continued afflictions or sickness,
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The Israelites (as it is recorded, Numb. 21.) for their rebellion against the Lord, were stung and venomed with firie Serpents, a paine most intolerable, which neither plaister or medicine could abate:
The Israelites (as it is recorded, Numb. 21.) for their rebellion against the Lord, were stung and venomed with firy Serpents, a pain most intolerable, which neither plaster or medicine could abate:
til at the length vpon the earnest crie of the people, and Moses, the Lord commanded Moses to make a brasen Serpent, and set it vp vpon a pole, with this promise, that as for sinne they were stung with a Serpent,
till At the length upon the earnest cry of the people, and Moses, the Lord commanded Moses to make a brazen Serpent, and Set it up upon a pole, with this promise, that as for sin they were stung with a Serpent,
and thereby bringing saluation to all, that by faith and true repentance accept it, was the man Iesus Christ, a man in all poynts as the first Adam was, sinne only excepted.
and thereby bringing salvation to all, that by faith and true Repentance accept it, was the man Iesus christ, a man in all points as the First Adam was, sin only excepted.
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and receiue forgiuenes of their sinnes, euen to Christ Iesus, the top and roote, beginning and ending, the NONLATINALPHABET and NONLATINALPHABET, and the corner stone of our saluation:
and receive forgiveness of their Sins, even to christ Iesus, the top and root, beginning and ending, the and, and the corner stone of our salvation:
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yet when it comes to the hammering, and the day that euery mans workes shall be tryed by fire, they shall then finde that all these inuented meanes of health, are euen a potion of ranck poyson prepared by the diuell:
yet when it comes to the hammering, and the day that every men works shall be tried by fire, they shall then find that all these invented means of health, Are even a potion of rank poison prepared by the Devil:
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This point being most pregnant, I might bee very plentifull in proofes out of the word of God for confirmation, in gathering profitable doctrines for instruction,
This point being most pregnant, I might be very plentiful in proofs out of the word of God for confirmation, in gathering profitable doctrines for instruction,
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and finally to all the elect ones of the Lord, a matter of such certaintie, that whosoeuer doubteth of it, he is puft vp in the raging bellowes of his own imaginations:
and finally to all the elect ones of the Lord, a matter of such certainty, that whosoever doubteth of it, he is puffed up in the raging bellows of his own Imaginations:
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THe second branch of the exhortation, vz. what was the cause of his sicknesse, drawne out of these words, sinne no more: It appeareth here that sinne was the cause of his sicknesse,
THe second branch of the exhortation, Vz. what was the cause of his sickness, drawn out of these words, sin no more: It appears Here that sin was the cause of his sickness,
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When, where and how sinne entred, you may finde plainly in Genes. 3. It entred euen then when our first parents were created in their happie estate of innocencie,
When, where and how sin entered, you may find plainly in Genesis. 3. It entered even then when our First Parents were created in their happy estate of innocence,
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Presently after ye transgression of the law of God, entred the reward or punishmēt of this their transgression, which was mortalitie in stead of immortalitie, weaknes in stead of strength, sicknes in stead of health, toyle and trauell in stead of continual rest and peace, sorrow and sadnes in stead of ioy and comfort:
Presently After you Transgression of the law of God, entered the reward or punishment of this their Transgression, which was mortality in stead of immortality, weakness in stead of strength, sickness in stead of health, toil and travel in stead of continual rest and peace, sorrow and sadness in stead of joy and Comfort:
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and though they thus prolong their toyling daies for a time, yet at lēgth enforced to yeeld to natures course and to dye, in stead of liuing for euer the life of the Angels.
and though they thus prolong their toiling days for a time, yet At length Enforced to yield to nature's course and to die, in stead of living for ever the life of the Angels.
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euen Adam. You haue heard what happy case he was in before he sinned, and what wofull estate hee was in after his fall, a creature full of sorrow, toyle, trouble, feare, griefe, vexation, digging and deluing, planting and sowing,
even Adam. You have herd what happy case he was in before he sinned, and what woeful estate he was in After his fallen, a creature full of sorrow, toil, trouble, Fear, grief, vexation, digging and delving, planting and sowing,
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yea euen all the motions, obiects and occasions of wickednesse, so farre as the very garment stained with sinne, shal be vnto them odious and lothsome.
yea even all the motions, objects and occasions of wickedness, so Far as the very garment stained with sin, shall be unto them odious and loathsome.
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Now let vs come to proue by example out of the word, how in Adam his posteritie for sinne, God hath inflicted sometime sicknesse, sometime sores, sometime troubles of bodie, sometime griefe of minde.
Now let us come to prove by Exampl out of the word, how in Adam his posterity for sin, God hath inflicted sometime sickness, sometime sores, sometime Troubles of body, sometime grief of mind.
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Vpon the wicked, either to draw them to repentance, (if they belong vnto Gods kingdome) or if they hardned their harts as Pharaoh, then to make them euen beginnings of the flashings of hell fire.
Upon the wicked, either to draw them to Repentance, (if they belong unto God's Kingdom) or if they hardened their hearts as Pharaoh, then to make them even beginnings of the flashings of hell fire.
And first let vs see out of the word, how for sinne the Lord hath afflicted his owne Church, with sicknesse, trouble, danger, &c. In Genes. 6. appeareth, that because the sonnes of God, contrary to his commaundement, ioyned in mariage with the daughters of men, I meane the wicked seede,
And First let us see out of the word, how for sin the Lord hath afflicted his own Church, with sickness, trouble, danger, etc. In Genesis. 6. appears, that Because the Sons of God, contrary to his Commandment, joined in marriage with the daughters of men, I mean the wicked seed,
and after all this by labouring to cloake his sinne, the Lord therefore inflicted vpon him these troubles. 1. His owne sonne Ammon to defile his sister Tamar, and commit incest with her. 2. One of his sonnes to kill another. 3. And in the end as a iust recompence for his adulterie, the Lord suffered his owne sonne Absalon to rebell against him, take away his fathers concubines, and to lye with them.
and After all this by labouring to cloak his sin, the Lord Therefore inflicted upon him these Troubles. 1. His own son Ammon to defile his sister Tamar, and commit Incest with her. 2. One of his Sons to kill Another. 3. And in the end as a just recompense for his adultery, the Lord suffered his own son Absalom to rebel against him, take away his Father's concubines, and to lie with them.
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Againe, when Dauid in pride of hart numbred his people, cōtrary to the Lords minde, the Lord for a reward of his sinne, infected the whole land of Israel with the disease of the pestilence, in so much that there dyed of the sicknes 70. thousand men.
Again, when David in pride of heart numbered his people, contrary to the lords mind, the Lord for a reward of his sin, infected the Whole land of Israel with the disease of the pestilence, in so much that there died of the sickness 70. thousand men.
O my countrimen, in the Lord Iesus, I beseech you throughly and soundly let vs search to the bottome, the originall and chiefe occasion of our so great and long a visitation,
Oh my countrymen, in the Lord Iesus, I beseech you thoroughly and soundly let us search to the bottom, the original and chief occasion of our so great and long a Visitation,
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but a huge masse of many infinit sins more, which this 40. yeeres by-past, we haue till now hoorded and treasured vp against our selues, till they made such a crye in the Lords eares for vengeance, that (though his mercie be great) yet they haue enforced him at length, to powre out vpon vs the violl of his wrath and by these afflictions to manifest vnto vs his indignation kindled against vs. The Lord giue vs eyes to see this, hearts to be sorie,
but a huge mass of many infinite Sins more, which this 40. Years bypast, we have till now hoarded and treasured up against our selves, till they made such a cry in the lords ears for vengeance, that (though his mercy be great) yet they have Enforced him At length, to pour out upon us the viol of his wrath and by these afflictions to manifest unto us his Indignation kindled against us The Lord give us eyes to see this, hearts to be sorry,
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so how he dealt vvith him by inwarde troubles, griefes, and sicknes of the minde: his often complaining in these Psalmes quoted in the margent, sufficiently doth witnesse.
so how he dealt with him by inward Troubles, griefs, and sickness of the mind: his often complaining in these Psalms quoted in the margin, sufficiently does witness.
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Which Psalmes I wish the gentle reader to peruse and ruminate vpon them, assuring him (if he be distressed in soule for sinne) thereby hee may receiue and finde comfort.
Which Psalms I wish the gentle reader to peruse and ruminate upon them, assuring him (if he be distressed in soul for sin) thereby he may receive and find Comfort.
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and because the Lord talked more familiarly with her, then hee did with Aaron and her selfe, the Lord for this sinne smote her with the disease of the leprosie, that she was all ouer as white as snow, till that Moses made earnest suite & intercession to the Lord for her health.
and Because the Lord talked more familiarly with her, then he did with Aaron and her self, the Lord for this sin smote her with the disease of the leprosy, that she was all over as white as snow, till that Moses made earnest suit & Intercession to the Lord for her health.
Sinne and iniquitie was the cause of famine and sword, threatned to the rebellious Iewes. Often we finde in the Gospell, that our Sauiour Christ giuing sight to the blinde,
Sin and iniquity was the cause of famine and sword, threatened to the rebellious Iewes. Often we find in the Gospel, that our Saviour christ giving sighed to the blind,
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as if hee should say, sinne hath been the cause of thy long sicknes, but now thy sins being pardoned, which before as fetters chained thy feete, thou maiest rise vp and walke as a sound man.
as if he should say, sin hath been the cause of thy long sickness, but now thy Sins being pardoned, which before as fetters chained thy feet, thou Mayest rise up and walk as a found man.
And of all other most excellent and memorable is that of the Apostle Paul to the Corinthians, where he telleth them, that for the abuse and prophanation of the Lords Supper amongst them, many of them are weake, many sicke,
And of all other most excellent and memorable is that of the Apostle Paul to the Corinthians, where he Telleth them, that for the abuse and profanation of the lords Supper among them, many of them Are weak, many sick,
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Truly I am perswaded, that one of the greatest and capitall crimes, that hath puld these plagues vpon our countrie, and hath made vs a talke in the mouthes of the people of other countries, is the grieuous and monsterous prophanation of this holy Sacrament the Supper of the Lorde, being for so long a time so horribly prophaned, both of pastor and people.
Truly I am persuaded, that one of the greatest and capital crimes, that hath pulled these plagues upon our country, and hath made us a talk in the mouths of the people of other countries, is the grievous and monstrous profanation of this holy Sacrament the Supper of the Lord, being for so long a time so horribly Profaned, both of pastor and people.
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The pastor (or at least hee that occupieth the roome of a pastor) without all due care and consideration, ministreth it to all alike without exception, examination,
The pastor (or At least he that occupieth the room of a pastor) without all due care and consideration, Ministereth it to all alike without exception, examination,
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or making any separation of the vnholy from the holy, the prophane from the sound professor, the dogs and the swine from the sincere and sanctified people of the Lord:
or making any separation of the unholy from the holy, the profane from the found professor, the Dogs and the Swine from the sincere and sanctified people of the Lord:
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who ought to vse the power of the keyes belonging to their calling, if any such vncleane and vnsanctified people doe offer themselues to communicate, themn by the power aforesaid, to barre such men from the Supper,
who ought to use the power of the keys belonging to their calling, if any such unclean and unsanctified people do offer themselves to communicate, themn by the power aforesaid, to bar such men from the Supper,
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vntill there appeare in them testimonies of repentance, and change of manners. This being the true and onely remedie prescribed by Christ himselfe, both against such men,
until there appear in them testimonies of Repentance, and change of manners. This being the true and only remedy prescribed by christ himself, both against such men,
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But alas, thee careles guides and vnsauourie salt, either because they are men-pleasers, dare not: or because they may bee attainted of some notorious fault themselues, wil not:
But alas, thee careless guides and unsavoury salt, either Because they Are men-pleasers, Dare not: or Because they may be attainted of Some notorious fault themselves, will not:
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or else because they are sillie, simple, ignorant sots, and know not how to doe it, doe still continue in their careles course, to the vtter destruction of thēselues,
or Else Because they Are silly, simple, ignorant sots, and know not how to do it, do still continue in their careless course, to the utter destruction of themselves,
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or at least care not for so many inuectiues, as the godly fathers in the former ages of the Church, haue giuen out most boldly, both by word and writing against the pastors, who suffer such monsterous prophanation of the holy Supper of the Lord:
or At least care not for so many invectives, as the godly Father's in the former ages of the Church, have given out most boldly, both by word and writing against the Pastors, who suffer such monstrous profanation of the holy Supper of the Lord:
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Amongst the multitude of ye godly writers, I cannot passe ouer but set downe that most excellent saying of Iohn Chrysostome in his Homilies vpon Matthew concerning this point, whose words are these:
among the multitude of the godly writers, I cannot pass over but Set down that most excellent saying of John Chrysostom in his Homilies upon Matthew Concerning this point, whose words Are these:
Therefore if any Captaine, if the Consul himselfe, if he that weareth the crowne come vnworthily barre him & keepe him backe, thou hast greater authoritie then he.
Therefore if any Captain, if the Consul himself, if he that weareth the crown come unworthily bar him & keep him back, thou hast greater Authority then he.
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when thou diddest see beasts vse to strike and gore, and most filthie swne come towards it, thou wouldest not suffer them to goe downe into the water, nor to trouble the spring.
when thou didst see beasts use to strike and gore, and most filthy sun come towards it, thou Wouldst not suffer them to go down into the water, nor to trouble the spring.
For the example of the practise of Christian Churches, one example likewise shall suffice, which shall bee the example of the Greeke Church in former times, who had such a reuerent estimation of this holy banket, that the very name wherewith they called it, argueth the same. First, Vocarunt eam NONLATINALPHABET:
For the Exampl of the practice of Christian Churches, one Exampl likewise shall suffice, which shall be the Exampl of the Greek Church in former times, who had such a reverent estimation of this holy banquet, that the very name wherewith they called it, argue the same. First, Vocarunt eam:
publicis prophani, verùm vbi inchoanda erat ipsa Dominicae caenae communicatio, iubebantur illi discedere, & accedere &c. Although the wicked and open prophane were permitted to bee present at their publike preachings & sermons:
publicis prophani, verùm vbi inchoanda erat ipsa Dominicae Caenae Communication, iubebantur illi discedere, & accedere etc. Although the wicked and open profane were permitted to be present At their public preachings & Sermons:
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& pressing forwarde, contend who should first receiue the outwarde elements at the hands of their minister, making no better then a common banket of it,
& pressing forward, contend who should First receive the outward elements At the hands of their minister, making no better then a Common banquet of it,
Againe, the Parsons proctor to be reckoning for his fees in the very time of administring the Supper, and that within the Lords house, not farre from the minister,
Again, the Parsons proctor to be reckoning for his fees in the very time of administering the Supper, and that within the lords house, not Far from the minister,
as great a noise of brauling about him, as of singing Psalmes amongst the Communicants: yea farre greater, for the one is often vsed, the other very seldome or neuer.
as great a noise of brawling about him, as of singing Psalms among the Communicants: yea Far greater, for the one is often used, the other very seldom or never.
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as euery one after they haue gotten their rightings (for so our sillie ignorant people call it) to hasten out of the congregation, neuer reuerently abiding till all be partakes, that they might all depart with a ioynt thanksgiuing.
as every one After they have got their rightings (for so our silly ignorant people call it) to hasten out of the congregation, never reverently abiding till all be partakes, that they might all depart with a joint thanksgiving.
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But these are sufficient to the reader, to testifie how iustly I am perswaded, that for these and such like abuses, the Lorde hath rightly plagued our countrie.
But these Are sufficient to the reader, to testify how justly I am persuaded, that for these and such like Abuses, the Lord hath rightly plagued our country.
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After the receiuing of this holy Sacrament and seale of the true Christians saluation, they hold on à malo in peius, they then goe for good fellowship to the tauerne or alehouse altogether, and thence they come not till they are inflamed and made drunke with strong drinke,
After the receiving of this holy Sacrament and seal of the true Christians salvation, they hold on à Malo in Worse, they then go for good fellowship to the tavern or alehouse altogether, and thence they come not till they Are inflamed and made drunk with strong drink,
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so as it would wound a Christians hart, to see how the senselesse soules, worse then brute beasts, doe in receiuing the bread and wine at the Supper of the Lord, eate and drinke their owne condemnation.
so as it would wound a Christians heart, to see how the senseless Souls, Worse then brutus beasts, do in receiving the bred and wine At the Supper of the Lord, eat and drink their own condemnation.
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and lip-professors, who doe receiue this holy Supper together with Gods deare children, and thereby doe make their solemne profession of newnes of life:
and lip-professors, who do receive this holy Supper together with God's deer children, and thereby do make their solemn profession of newness of life:
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for they are such, that though they crie, Lord, Lord, voce: yet they deny to doe the will of their heauenly father, vita: and so are an occasion to the wicked and professed enemies of Gods trueth, of blaspheming that glorious Gospel of Christ Iesus, whereof they make profession,
for they Are such, that though they cry, Lord, Lord, voce: yet they deny to do the will of their heavenly father, vita: and so Are an occasion to the wicked and professed enemies of God's truth, of blaspheming that glorious Gospel of christ Iesus, whereof they make profession,
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And let this suffice also for proofes out of ye word, how the Lord for sinne sendeth troubles and sicknesses, both of body and minde vpon his owne people.
And let this suffice also for proofs out of the word, how the Lord for sin sends Troubles and Sicknesses, both of body and mind upon his own people.
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wherein I may fitly vse the speech of the Apostle, that if for sinne iudgement begin at the house of God, what shall be the end of the wicked? And if hee deale thus with the greene tree, what may wee thinke will be the end of the drie and withered tree,
wherein I may fitly use the speech of the Apostle, that if for sin judgement begin At the house of God, what shall be the end of the wicked? And if he deal thus with the green tree, what may we think will be the end of the dry and withered tree,
And first, most famous and worthie of all memorie is the example of Gods iudgement vpon Ioab and al his posteritie, for murthering so cruelly and deceitfully two valiant Captaines, Abner and Amasa, as appeareth in their stories at large:
And First, most famous and worthy of all memory is the Exampl of God's judgement upon Ioab and all his posterity, for murdering so cruelly and deceitfully two valiant Captains, Abner and Amasa, as appears in their stories At large:
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that the house or issue of Ioab be neuer without some that haue running issues, or a leper, or that leaneth on a staffe or that falleth on the sword, or that lacketh bread.
that the house or issue of Ioab be never without Some that have running issues, or a leper, or that leaneth on a staff or that falls on the sword, or that lacketh bred.
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Ahab and Iezebel, because vniustly they tooke away Naboth his vineyard, and lead a great number a whoring after strange gods, the Lord caused Iezebels daintie carkasse to be eaten vp of dogs, by the wall of Izreel: yea, that his posteritie should neuer haue the honor of a comely buriall:
Ahab and Iezebel, Because unjustly they took away Naboth his vineyard, and led a great number a whoring After strange God's, the Lord caused Jezebels dainty carcase to be eaten up of Dogs, by the wall of Israel: yea, that his posterity should never have the honour of a comely burial:
which thing was so abominable to the Lord, that he sent a messenger vnto him, to tell him, that he should not come downe from the bed whereon he lay, but dye the death.
which thing was so abominable to the Lord, that he sent a Messenger unto him, to tell him, that he should not come down from the Bed whereon he lay, but die the death.
And of all other, most fearfull is the sicknesse and death wherewith the Lord smote Jehoram, for vnnaturall murthering his brethren, and for abominable Idolatrie:
And of all other, most fearful is the sickness and death wherewith the Lord smote jehoram, for unnatural murdering his brothers, and for abominable Idolatry:
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To leaue the testimonies of the word, and to come to the demonstration of Gods fearefull visitations by strange sicknesses, against wicked persecutors of Christs Church,
To leave the testimonies of the word, and to come to the demonstration of God's fearful visitations by strange Sicknesses, against wicked persecutors of Christ Church,
& blasphemers of his name, recorded and spoken of in ancient histories, let this bee the first. One Henry, a famous Archbishop of Mentz, a vertuous and wel disposed prelate, being most cruelly dealt withall by the Bishop of Rome and his substitutes,
& blasphemers of his name, recorded and spoken of in ancient histories, let this be the First. One Henry, a famous Archbishop of Mainz, a virtuous and well disposed prelate, being most cruelly dealt withal by the Bishop of Room and his substitutes,
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Seeing that neither by appeale to the Apostolike sea, nor by your vpright sentences of your selues, I can haue my innocencie tried, I appeale to the Lord Iesus Christ,
Seeing that neither by appeal to the Apostolic sea, nor by your upright sentences of your selves, I can have my innocence tried, I appeal to the Lord Iesus christ,
The like horrible and fearfull stroke of Gods hand, was executed vpon a wicked papist and persecutor of ye good Merindolians in France, who was called Iohn de Roma: this wicked wretch, of meere malice against the trueth, plagued the poore protestants of Merindoll, with a strange and vnwonted kind of torment, wherein hee most delighted, and most commonly practised:
The like horrible and fearful stroke of God's hand, was executed upon a wicked papist and persecutor of the good Merindolians in France, who was called John de Roma: this wicked wretch, of mere malice against the truth, plagued the poor protestants of Merindol, with a strange and unwonted kind of torment, wherein he most delighted, and most commonly practised:
he filled bootes with boyling grease, and put them vpon the legges of Christians, tying them backward to a forme, with their legges hanging downe ouer a small fire:
he filled boots with boiling grease, and put them upon the legs of Christians, tying them backward to a Form, with their legs hanging down over a small fire:
This monster at length hauing almost finished the date of his wicked daies, fell sicke of a most horrible disease, strange and vnknowne to any Phisition:
This monster At length having almost finished the date of his wicked days, fell sick of a most horrible disease, strange and unknown to any physician:
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Oh who will kill me? who will rid and deliuer me out of these intolerable paines, which I know I suffer for the euils and oppressions that I haue done to the poore men? In these horrible torments and fearefull despayre, this blasphemer and cruell homicide ended his vnhappie daies and cursed life;
O who will kill me? who will rid and deliver me out of these intolerable pains, which I know I suffer for the evils and oppressions that I have done to the poor men? In these horrible torments and fearful despair, this blasphemer and cruel homicide ended his unhappy days and cursed life;
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I can not but set downe likewise a note of another bloodie persecutor of the poore Merindolians, Iohn Miniers Lorde of Opede, whose iudgement from the Lord,
I can not but Set down likewise a note of Another bloody persecutor of the poor Merindolians, John Miners Lord of Opened, whose judgement from the Lord,
In which extremitie, raging and casting out blasphemous words, and feeling a fire burne within him, from the nauill vpward, with extreame stinch of his lower parts, at length finished his wretched life.
In which extremity, raging and casting out blasphemous words, and feeling a fire burn within him, from the navel upward, with extreme stinch of his lower parts, At length finished his wretched life.
The like may be said of one of the accusers of Narcissus, the good old Bishop of Ierusalem, who wished if his vntrue accusation were not true, that he might shortly fall into some great and grieuous sicknes:
The like may be said of one of the accusers of Narcissus, the good old Bishop of Ierusalem, who wished if his untrue accusation were not true, that he might shortly fallen into Some great and grievous sickness:
And to conclude this point, the like may be said, concerning the sudden death of one Nightingale parson of Crondall in Kent, who was made by the Cardinals authoritie, chiefe Penitentiary of that Deanry.
And to conclude this point, the like may be said, Concerning the sudden death of one Nightingale parson of Crondall in Kenned, who was made by the Cardinals Authority, chief Penitentiary of that Deanery.
He comming into the pulpit vpon a Shroue Sunday, read publikely the Popes bull of pardon that was sent into England, most blasphemously vttering these words:
He coming into the pulpit upon a Shrove Sunday, read publicly the Popes bull of pardon that was sent into England, most blasphemously uttering these words:
and the too many experienced testimonies in our owne times both of men and women, that hauing been plunged to desperation, at the view of their horrible iniquities, haue been the instruments of their owne death themselues.
and the too many experienced testimonies in our own times both of men and women, that having been plunged to desperation, At the view of their horrible iniquities, have been the Instruments of their own death themselves.
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so seuerely punished by the Lorde in seuerall wicked men, that so the diligent reader may more easily beare them away, to make him euer hereafter learne by other mens harmes to beware:
so severely punished by the Lord in several wicked men, that so the diligent reader may more Easily bear them away, to make him ever hereafter Learn by other men's harms to beware:
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Murther and shedding of innocent blood, punished in the offender and his posteritie with the state of a runnagate as in Cain: with running issues, lamenes, blood for blood, pouertie:
Murder and shedding of innocent blood, punished in the offender and his posterity with the state of a runagate as in Cain: with running issues, lameness, blood for blood, poverty:
Couetousnesse, oppression, and killing, to come by their purpose vnlawfully, and Idolatrie ioyned there withal, punished in the offenders and their posteritie, neuer to haue the honor of a comely buriall:
Covetousness, oppression, and killing, to come by their purpose unlawfully, and Idolatry joined there withal, punished in the offenders and their posterity, never to have the honour of a comely burial:
and the strangers that should come from a farre land, shall say when they see the plagues and diseases of this land, wherewith the Lord shall smite it:
and the Strangers that should come from a Far land, shall say when they see the plagues and diseases of this land, wherewith the Lord shall smite it:
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Wherefore hath the Lord done thus vnto this land? And they shall answer, Because they haue forsaken the couenant of the Lord God of their fathers, which he made with them. And chapter 31.17. They shall be consumed, and many aduersities and tribulations shall come vpon them.
Wherefore hath the Lord done thus unto this land? And they shall answer, Because they have forsaken the Covenant of the Lord God of their Father's, which he made with them. And chapter 31.17. They shall be consumed, and many adversities and tribulations shall come upon them.
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Then they shall say, Are not these troubles come vpon vs, because God is not with vs? Of all other places in the Scriptures, let the 28. of Deuteronomie, and the 26. of Leuit. be as glasses for all men to behold themselues in:
Then they shall say, are not these Troubles come upon us, Because God is not with us? Of all other places in the Scriptures, let the 28. of Deuteronomy, and the 26. of Levites be as glasses for all men to behold themselves in:
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where you shal find, for disobedience and breach, of Gods commandements, the Lord will inflict vpon them most extreame diseases, and sores of the body:
where you shall find, for disobedience and breach, of God's Commandments, the Lord will inflict upon them most extreme diseases, and sores of the body:
I wish the godly to peruse them, thereby to be as bridles and stayes vnto them, whensoeuer Satan by his suggestions, laboureth to driue them therevnto.
I wish the godly to peruse them, thereby to be as bridles and stays unto them, whensoever Satan by his suggestions, Laboureth to driven them thereunto.
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As may be seene of Ieroboam, Baasha, Ahab, and Ioab, that I say men visited with sicknes, vpon a sound sauerie of the premisses, may without delay enter into a serious speech,
As may be seen of Jeroboam, Baasha, Ahab, and Ioab, that I say men visited with sickness, upon a found savoury of the premises, may without Delay enter into a serious speech,
and wicked conuersation, resoluing further, that he will not withdraw it, who hath sent it, hee will not heale them, who hath wounded them, they shall not recouer of their sicknesse,
and wicked Conversation, resolving further, that he will not withdraw it, who hath sent it, he will not heal them, who hath wounded them, they shall not recover of their sickness,
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nor come downe from the bed whereon they lie, till such time as the Lord see them broken hearted with Dauid; and vowing to his maiestie, the continuall sacrifice of a better life,
nor come down from the Bed whereon they lie, till such time as the Lord see them broken hearted with David; and vowing to his majesty, the continual sacrifice of a better life,
or at least, if they passe that disease or fit (vnlesse they from the heart repent) let them looke ere it be long, to come vnder the extremitie of some other:
or At least, if they pass that disease or fit (unless they from the heart Repent) let them look ere it be long, to come under the extremity of Some other:
for these sinnes, vz. Murther, contempt of Gods word, persecution of Gods children, couetousnes, oppression, killing, pride, despairing of Gods power:
for these Sins, Vz. Murder, contempt of God's word, persecution of God's children, covetousness, oppression, killing, pride, despairing of God's power:
Idolatrie, lying against ones owne conscience, despairing of Gods mercies, which sinnes flourishing in the reprobates, haue been fearefully plagued as you haue heard before.
Idolatry, lying against ones own conscience, despairing of God's Mercies, which Sins flourishing in the Reprobates, have been fearfully plagued as you have herd before.
euen the father of our Lord Iesus Christ, that the eyes of your vnderstanding may be enlightened, that you may discerne and clearely see how farre you haue entred a couenant,
even the father of our Lord Iesus christ, that the eyes of your understanding may be enlightened, that you may discern and clearly see how Far you have entered a Covenant,
as your horrible Atheisme, affected ignorance, grosse Poperie: and in most places mocking, and contemning the Lords ordinarie meanes of your saluation:
as your horrible Atheism, affected ignorance, gross Popery: and in most places mocking, and contemning the lords ordinary means of your salvation:
in seeing of them, acknowledge your long and continued afflictions, to be sweete corrections, in regarde of that fearefull and dreadfull condemnation, they haue long since before this cried for,
in seeing of them, acknowledge your long and continued afflictions, to be sweet corrections, in regard of that fearful and dreadful condemnation, they have long since before this cried for,
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yet here not to stay, but in hope as our anker, through faith, as our hand, by the promise of the reueiled word for our certainty to prease and post forward,
yet Here not to stay, but in hope as our anchor, through faith, as our hand, by the promise of the revealed word for our certainty to press and post forward,
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and with the Eagle to soare vp to the true phisition of our soules, for healing our sicknesses, the good Samaritane to bind vp our wounds, the euerlasting high Priest,
and with the Eagl to soar up to the true Physician of our Souls, for healing our Sicknesses, the good Samaritan to bind up our wounds, the everlasting high Priest,
And seeing it hath been proued, that these corrections and punishments flow from our owne disobedience and wilfull rebellion, therefore if euer the effect wee desire to haue remoued, let vs first take away the cause, which is our sinnes, and assure our selues the effect will cease, which is Gods fearefull punishments.
And seeing it hath been proved, that these corrections and punishments flow from our own disobedience and wilful rebellion, Therefore if ever the Effect we desire to have removed, let us First take away the cause, which is our Sins, and assure our selves the Effect will cease, which is God's fearful punishments.
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These proofes, examples, and vses being thus laid downe, this doctrine following shall bee the conclusion of it, vz. what euill soeuer wee suffer either in body or minde, we may impute it to our sinnes, as the originall and first occasion thereof:
These proofs, Examples, and uses being thus laid down, this Doctrine following shall be the conclusion of it, Vz. what evil soever we suffer either in body or mind, we may impute it to our Sins, as the original and First occasion thereof:
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the truth hereof being granted, there ensueth an exceeding comfort to the conscience, carefull of Gods seruice, vz. that our heauenly father taketh no delight, nor pleasure in punishing vs:
the truth hereof being granted, there ensueth an exceeding Comfort to the conscience, careful of God's service, Vz. that our heavenly father Takes no delight, nor pleasure in punishing us:
And thus much generally haue I set downe, and proued the cause and originall of sicknesse, sorrowes, troubles and death itself in all men liuing vpon the face of the earth,
And thus much generally have I Set down, and proved the cause and original of sickness, sorrows, Troubles and death itself in all men living upon the face of the earth,
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and thinke his persecutions were but iust plagues for sinne, and his crosses no comforts, contrary to the sweete promises of the Gospel in that behalfe:
and think his persecutions were but just plagues for sin, and his Crosses no comforts, contrary to the sweet promises of the Gospel in that behalf:
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The nature and condition of all troubles both of body and minde, in respect of their first originall, are qualified to the children of God and true Christians:
The nature and condition of all Troubles both of body and mind, in respect of their First original, Are qualified to the children of God and true Christians:
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so the bitter and intolerable sting of death, the bitter and vnsauorie sicknesses and diseases both of our bodies and our soules are healed, the nature of them changed, the poyson remoued, by the sauourie salt of Christ his blood:
so the bitter and intolerable sting of death, the bitter and unsavoury Sicknesses and diseases both of our bodies and our Souls Are healed, the nature of them changed, the poison removed, by the savoury salt of christ his blood:
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In this, Christ Iesus our debt for sinne is discharged, and vpon his crosse is the obligation of ordinances (that was against vs) fastned, and he is the very purgation that cleanseth, the sauing eye-salue that giueth light, and the wel-beloued sonne of God, by whom our cries are conueied to his father, in whom he receiueth and heareth our plaints,
In this, christ Iesus our debt for sin is discharged, and upon his cross is the obligation of ordinances (that was against us) fastened, and he is the very purgation that Cleanseth, the Saving eyesalve that gives Light, and the well-beloved son of God, by whom our cries Are conveyed to his father, in whom he receiveth and hears our plaints,
And therefore they say with Paul: We know, that if this earthly tabernacle of ours be dissolued, we haue a building giuen of God, not made with hands; but eternall in the heauens.
And Therefore they say with Paul: We know, that if this earthly tabernacle of ours be dissolved, we have a building given of God, not made with hands; but Eternal in the heavens.
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Seeing then that thus happily it goeth with vs all in our greatest afflictions (if we belong vnto Christ) I will conclude as Saint Paul concludeth his treatise of our immortall state in the life to come:
Seeing then that thus happily it Goes with us all in our greatest afflictions (if we belong unto christ) I will conclude as Saint Paul Concludeth his treatise of our immortal state in the life to come:
he vtterly reiecteth them, forsaketh, and giueth thē ouer vnto their owne hearts lust. Flagellantur iusti propter probationem, iniusti ad perditionem:
he utterly rejects them, Forsaketh, and gives them over unto their own hearts lust. Flagellantur Justi propter probationem, iniusti ad perditionem:
In euery affliction two things are to be considered: first, Gods iudgement: secondly, Gods mercie. The wicked in their afflictions are partakers of the one, which is Gods iudgement: but neuer of the other.
In every affliction two things Are to be considered: First, God's judgement: secondly, God's mercy. The wicked in their afflictions Are partakers of the one, which is God's judgement: but never of the other.
Then euer hereafter let euery man worke as in the day time, walke as in Gods presence, behaue themselues as hauing the Lorde an eye vvitnesse, who if we doe well, in his mercie vvill accept of vs:
Then ever hereafter let every man work as in the day time, walk as in God's presence, behave themselves as having the Lord an eye witness, who if we do well, in his mercy will accept of us:
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but if wee doe euill, then know sinne standeth at the doores, who will neuer cease crying in the eares of the Lord for vengeance, till such time as it bee powred downe vpon the wicked in fearfull manner,
but if we do evil, then know sin Stands At the doors, who will never cease crying in the ears of the Lord for vengeance, till such time as it be poured down upon the wicked in fearful manner,
drawne out of the same wordes that the other part was, though not in the same sence, Sinne no more. This is the subiect of the whole treatise, describing the dutie that this man healed must euer bee mindfull of, to his louing and mercifull father for his great and large deliuerance:
drawn out of the same words that the other part was, though not in the same sense, Sin no more. This is the Subject of the Whole treatise, describing the duty that this man healed must ever be mindful of, to his loving and merciful father for his great and large deliverance:
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the consideratiō whereof, could not but make him returne from the water with Naaman, and come to offer the rich and precious gift of his whole heart to the Lord,
the consideration whereof, could not but make him return from the water with Naaman, and come to offer the rich and precious gift of his Whole heart to the Lord,
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euen with the Ruler, whose sonne Christ had healed, being at the point to dye, to enter into a serious and through search, of the very particular circumstances, of the daunger wherein we were,
even with the Ruler, whose son christ had healed, being At the point to die, to enter into a serious and through search, of the very particular Circumstances, of the danger wherein we were,
And first I will by some examples and proofes out of the Scriptures shew, how from time to time the godly being deliuered out of any dangers, either spirituall or corporal ], the Lord hath required,
And First I will by Some Examples and proofs out of the Scriptures show, how from time to time the godly being Delivered out of any dangers, either spiritual or corporal ], the Lord hath required,
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Moses with the Israelites, hauing enioyed the great and memorable mercies of the Lord, in ouerthrowing Pharaoh, and deliuering them from him, letting them goe through the red sea as on drie land, doe present ] y ioyne all together with hart and voyce to praise the Lord, Moses beginning,
Moses with the Israelites, having enjoyed the great and memorable Mercies of the Lord, in overthrowing Pharaoh, and delivering them from him, letting them go through the read sea as on dry land, do present ] y join all together with heart and voice to praise the Lord, Moses beginning,
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Dauid rehearsing in the 107. Psalme many and great deliuerances: as first of dispersed strangers, and their miserie, vers. 3.4.5.6.7. deliuerance out of captiuitie and prison, vers. 10.11.12.13.14. and lastly, the deliuerance of poore tossed shipmen from the dangers of the seas, vers. 25.26.27.28.29.30: addeth the dutie of all such as are deliuered therefrom, thus:
David rehearsing in the 107. Psalm many and great Deliverances: as First of dispersed Strangers, and their misery, vers. 3.4.5.6.7. deliverance out of captivity and prison, vers. 10.11.12.13.14. and lastly, the deliverance of poor tossed shipmen from the dangers of the Seas, vers. 25.26.27.28.29.30: adds the duty of all such as Are Delivered therefrom, thus:
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In the 105. Psalme, Dauid from the beginning thereof, vnto the latter end thereof, is wholly occupied in expressing Gods miraculous and merciful power, in protecting Israel from Abrahams time (when they were but a few in number,
In the 105. Psalm, David from the beginning thereof, unto the latter end thereof, is wholly occupied in expressing God's miraculous and merciful power, in protecting Israel from Abrahams time (when they were but a few in number,
and what dutie diligently they must walke in, for Gods fauourable dealing with them, thus: That they might keepe his statutes, and obserue his lawes. Praise ye the Lord.
and what duty diligently they must walk in, for God's favourable dealing with them, thus: That they might keep his statutes, and observe his laws. Praise you the Lord.
therefore let vs cast away the workes of darknes, and put vpon vs the armour of light, hereafter to walke honestly as in the day time, not in gluttonie,
Therefore let us cast away the works of darkness, and put upon us the armour of Light, hereafter to walk honestly as in the day time, not in gluttony,
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Paul telleth the Corinthians of a great deliuerance, thus: Ye are bought with a price: and therefore your dutie is to glorifie God both in your soules & bodies: for they are the Lords.
Paul Telleth the Corinthians of a great deliverance, thus: You Are bought with a price: and Therefore your duty is to Glorify God both in your Souls & bodies: for they Are the lords.
And therefore seeing the purchasing of our saluation was a matter of such difficultie: for siluer and gold could not doe it, a matter of such necessitie:
And Therefore seeing the purchasing of our salvation was a matter of such difficulty: for silver and gold could not doe it, a matter of such necessity:
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for deliuerances either spirituall or corporall, may further very fitly bee gathered what is the end of the grace and fauour of God towards vs, in, by,
for Deliverances either spiritual or corporal, may further very fitly be gathered what is the end of the grace and favour of God towards us, in, by,
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Now it followeth more throughly to search into the naturall sense and meaning of these words, Sinne no more: and to set down chiefly what is meant hereby:
Now it follows more thoroughly to search into the natural sense and meaning of these words, Sin no more: and to Set down chiefly what is meant hereby:
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Whereas thou from the first time of thy cradle, till now, that I looked vpon thy distressed case, hast been no better then a dead man, in thy sinnes and trespasses, drinking sinne like water,
Whereas thou from the First time of thy cradle, till now, that I looked upon thy distressed case, hast been no better then a dead man, in thy Sins and Trespasses, drinking sin like water,
and drawing n sin as it were with cart ropes, sin raigning in thee, and Satan triumphing ouer thee, by captiuating and enthralling all the powers of thy soule, to his owne bend and obedience, making thee come when he called,
and drawing n since as it were with cart ropes, since reigning in thee, and Satan triumphing over thee, by captivating and enthralling all the Powers of thy soul, to his own bend and Obedience, making thee come when he called,
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euen so the whole constitution of thy diseased body, lay withered and dead, no part able throughly to minister comforts to another, till such time as I viewing thy case, had compassion on thy calamities,
even so the Whole constitution of thy diseased body, lay withered and dead, no part able thoroughly to minister comforts to Another, till such time as I viewing thy case, had compassion on thy calamities,
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and all the reward I require, is true, heartie, and vnfained repentance for all thy sinnes, an acceptable sacrifice wherewith I am alwaies well pleased.
and all the reward I require, is true, hearty, and unfeigned Repentance for all thy Sins, an acceptable sacrifice wherewith I am always well pleased.
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Thus then I gather the scope and drift of our Sauiour Christ his exhortation to bee, to draw the man healed to true repentance, the acceptable price he must pay to his God for all his mercies.
Thus then I gather the scope and drift of our Saviour christ his exhortation to be, to draw the man healed to true Repentance, the acceptable price he must pay to his God for all his Mercies.
And the phrase of wordes, are euen the very same both in sound and sense, that the first part of true repentance is described by vnto vs in the olde Testament: As in Esay. 1.16. Wash you, make you cleane, take away the euill of your workes from before mine eyes, cease to doe euill. And Psal. 34.15. Eschue euill. And againe, Esay 55. vers. 7. Let the wicked forsake his waies.
And the phrase of words, Are even the very same both in found and sense, that the First part of true Repentance is described by unto us in the old Testament: As in Isaiah. 1.16. Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil. And Psalm 34.15. Eschew evil. And again, Isaiah 55. vers. 7. Let the wicked forsake his ways.
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And in Iere. 14. O Ierusalem, wash thy heart from wickednes. And in Ezech. 16.61. Remember thy waies, and be ashamed. And Iere. 4.4. Breake vp your fallow ground, circumcise the foreskin of your hearts, and be no more stiffenecked.
And in Jeremiah 14. Oh Ierusalem, wash thy heart from wickedness. And in Ezekiel 16.61. remember thy ways, and be ashamed. And Jeremiah 4.4. Break up your fallow ground, circumcise the foreskin of your hearts, and be no more Stiffnecked.
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And to conclude, the first a ceasing from sinne, the second a continuance in care of a good conscience, the man is here exhorted by our Sauiour Christ to true repentance, by killing the olde Adam, dying to his iniquities, casting off the vnfruitfull workes of darknes,
And to conclude, the First a ceasing from sin, the second a Continuance in care of a good conscience, the man is Here exhorted by our Saviour christ to true Repentance, by killing the old Adam, dying to his iniquities, casting off the unfruitful works of darkness,
For this is the first degree of repentance to saluation, that the sinner forsake his former follies, which before he hath frequented, renounce his former life wherein before hee liued,
For this is the First degree of Repentance to salvation, that the sinner forsake his former follies, which before he hath frequented, renounce his former life wherein before he lived,
and especially to you my countrimen, who cannot deny but Gods mercies haue bin multiplied vpon you in most sweete manner, euen like vnto the dew of Hermon that fell vpō the hil of Sion,
and especially to you my countrymen, who cannot deny but God's Mercies have been multiplied upon you in most sweet manner, even like unto the due of Hermon that fell upon the hill of Sion,
what could the Lord haue done more for vs his vineyard, then already he hath done, seating it in a fruitfull hill, hedging it, gathering out the stones of it,
what could the Lord have done more for us his vineyard, then already he hath done, seating it in a fruitful hill, hedging it, gathering out the stones of it,
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and planting it with the best plants, building a tower in the middest, and making a winepresse therein? That therefore to the man Christ said in effect:
and planting it with the best plants, building a tower in the midst, and making a winepress therein? That Therefore to the man christ said in Effect:
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And to you my beloued neighbours, let me in the behalfe of our gracious God cry, that the matter and case on his part, going so with you as it doth, either now or neuer bring foorth fruites worthie amendment of life:
And to you my Beloved neighbours, let me in the behalf of our gracious God cry, that the matter and case on his part, going so with you as it does, either now or never bring forth fruits worthy amendment of life:
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Atheists, aliants, and strangers from the common-wealth of Israel, stopping your eares at the voyce of the crier, senselesse at the stroke of Gods hammer, persecuting those that prayed for you, contemning those that gaue you holesome counsell:
Atheists, aliants, and Strangers from the commonwealth of Israel, stopping your ears At the voice of the crier, senseless At the stroke of God's hammer, persecuting those that prayed for you, contemning those that gave you wholesome counsel:
and carelesse contemners of his graces, euen take away his hedge from vs, breake downe his wall, lay vs waste, and neither plant, prime, cut, nor digge vs any more:
and careless contemners of his graces, even take away his hedge from us, break down his wall, lay us waste, and neither plant, prime, Cut, nor dig us any more:
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Againe, as this exhortation serueth to the man that neuer tasted of repentance before, that now without delay hee turne vnto the Lord, cease from his sinne,
Again, as this exhortation serveth to the man that never tasted of Repentance before, that now without Delay he turn unto the Lord, cease from his sin,
so likewise it may serue, and bee in place of a louing and pithie exhortation to the protestant, and professor of Christianitie in these our daies, whose case on Gods behalfe is like to Mary Magdalens, out of whom went seuen diuels:
so likewise it may serve, and be in place of a loving and pithy exhortation to the protestant, and professor of Christianity in these our days, whose case on God's behalf is like to Marry Magdalene, out of whom went seuen Devils:
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like to the Ephesians, quickened, raised vp, made new, and brought to sit in heauenly places, by the blood of Christ, from aliants and strangers to the commō-wealth of Israel, without hope, without God in the world:
like to the Ephesians, quickened, raised up, made new, and brought to fit in heavenly places, by the blood of christ, from aliants and Strangers to the commonwealth of Israel, without hope, without God in the world:
And to conclude on Gods behalfe, like to the vntoward and trewantlike schollers, of whom the author to the Hebrues maketh mention, who were lightened, tasted of the heauenly gift, and were made partakers of the Holy-ghost, casted of the good word of God,
And to conclude on God's behalf, like to the untoward and trewantlike Scholars, of whom the author to the Hebrews makes mention, who were lightened, tasted of the heavenly gift, and were made partakers of the Holy ghost, cast of the good word of God,
The professors I say on Gods behalfe, being in as happie a case as Magdalen: grace offered from God the father, by his sonne Christ, to dispell and driue backe Satan,
The professors I say on God's behalf, being in as happy a case as Magdalen: grace offered from God the father, by his son christ, to dispel and driven back Satan,
and dispossesse them of many diuels, as comfortable a case as Lazarus was in, called by the sounding ministerie of Gods word, out of the pit and graue of their sinnes, where they haue not laine almost foure daies,
and dispossess them of many Devils, as comfortable a case as Lazarus was in, called by the sounding Ministry of God's word, out of the pit and graven of their Sins, where they have not lain almost foure days,
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as Lazarus: but by an inueterate custome of sinne, all their daies rotting therein, yet at last made to heare this powerfull voyce, Awake thou that sleepest, and stand vp from the dead, &c. And to conclude, of no people made a beloued people;
as Lazarus: but by an inveterate custom of sin, all their days rotting therein, yet At last made to hear this powerful voice, Awake thou that Sleepest, and stand up from the dead, etc. And to conclude, of no people made a Beloved people;
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of aliants from the common wealth of Israel, made owners and heires thereof by grace; and of seruants by nature, made sonnes vnto God, by adoption in Christ Iesus.
of aliants from the Common wealth of Israel, made owners and Heirs thereof by grace; and of Servants by nature, made Sons unto God, by adoption in christ Iesus.
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but in the end obeyed not the trueth, loued their Apostle so dearely, that they would haue plucked their eyes out of their heads to haue done him good:
but in the end obeyed not the truth, loved their Apostle so dearly, that they would have plucked their eyes out of their Heads to have done him good:
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Yea, fitly may many of our Christians at this day, be compared with the protestants against whom Peter wrote, who promised vnto others libertie, and yet were themselues the seruants of corruption:
Yea, fitly may many of our Christians At this day, be compared with the protestants against whom Peter wrote, who promised unto Others liberty, and yet were themselves the Servants of corruption:
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so now may I againe fitly resemble them to the same Ephesians, but not in the same sense as before, being now comparable with them for carelesnes, coldnes, and luke-warmenes in Gods seruice.
so now may I again fitly resemble them to the same Ephesians, but not in the same sense as before, being now comparable with them for carelessness, coldness, and lukewarmness in God's service.
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and so dangerously and so doubtfully on our own parts, amongst many, in regarde of their sensuall, carnall and carelesse cariage of themselues, in the middest of a sinfull and crooked generation:
and so dangerously and so doubtfully on our own parts, among many, in regard of their sensual, carnal and careless carriage of themselves, in the midst of a sinful and crooked generation:
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because of the hardnes of your hearts, hath he illuminated and opened the eyes of your vnderstanding, that ye may see and discerne of things that differ one from another.
Because of the hardness of your hearts, hath he illuminated and opened the eyes of your understanding, that you may see and discern of things that differ one from Another.
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and ye poore soules whom Satan once ouerruled, keeping you in darknes, poperie & superstition, to you, to you I say is the Gospell preached, the happy newes of saluation sent,
and you poor Souls whom Satan once overruled, keeping you in darkness, popery & Superstition, to you, to you I say is the Gospel preached, the happy news of salvation sent,
But me thinke I heare some say, that the man to whom these wordes were first vttered by Christ, had cause and great cause to put in practise this holesome counsell:
But me think I hear Some say, that the man to whom these words were First uttered by christ, had cause and great cause to put in practise this wholesome counsel:
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for the subuersion of our gratious prince, (the stay of our safetie, and the staffe of our strength, next vnder God) the inuasion and possession of our Realme by forrenners:
for the subversion of our gracious Prince, (the stay of our safety, and the staff of our strength, next under God) the invasion and possession of our Realm by foreigners:
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For other deliuerances corporall, as from famine, the pestilence, the running issues, and the burning feuer, whereof most parts of our land haue tasted, I spare to speake:
For other Deliverances corporal, as from famine, the pestilence, the running issues, and the burning fever, whereof most parts of our land have tasted, I spare to speak:
for with these sinnes I am afraid, many that professe the Gospell are defiled, whereby iustice is peruerted, the Lords building hindered, the godly offended,
for with these Sins I am afraid, many that profess the Gospel Are defiled, whereby Justice is perverted, the lords building hindered, the godly offended,
and occasion of stumbling to the weake ones thereby administred, and generally by meanes hereof, the wicked vncircumcised Gentiles, haue taken an occasion of blaspheming the glorious Gospell of Christ Iesus,
and occasion of stumbling to the weak ones thereby administered, and generally by means hereof, the wicked uncircumcised Gentiles, have taken an occasion of blaspheming the glorious Gospel of christ Iesus,
be not so newfangled this day, as with the Pharisees to cry, Hosanna, welcome Christ, and to be altered soone after with the Camelion, crying kill, and crucifie him.
be not so newfangled this day, as with the Pharisees to cry, Hosanna, welcome christ, and to be altered soon After with the Chameleon, crying kill, and crucify him.
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Doe not for a time affect & loue your pastor for his message sake, and after a while to bring itching eares, that vnles he will speake ad placidum, you will persecute him,
Do not for a time affect & love your pastor for his message sake, and After a while to bring itching ears, that unless he will speak ad placidum, you will persecute him,
repent, and doe your first workes, yee that know the way of truth, walke in it, worke by it, let word and deed, profession and practise be simul eodem, & circa eadem:
Repent, and do your First works, ye that know the Way of truth, walk in it, work by it, let word and deed, profession and practice be simul Eodem, & circa Same:
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& finally dearly beloued, let your light so shine before men & let your conuersation be so honest among the Gentils, that they seeing your good works may glorifie God our heauenly father in the day of their visitation.
& finally dearly Beloved, let your Light so shine before men & let your Conversation be so honest among the Gentiles, that they seeing your good works may Glorify God our heavenly father in the day of their Visitation.
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and that after our deliuerance from dangers, either spirituall or corporall, we should become so perfect in our profession of Christianitie, as that we should be altogether pure from the blots and blemishes of any sin whatsoeuer.
and that After our deliverance from dangers, either spiritual or corporal, we should become so perfect in our profession of Christianity, as that we should be altogether pure from the blots and blemishes of any since whatsoever.
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And in all humiliation doe prostrate themselues, before Gods tribunall seat, humbly crauing the Lord neuer to enter into iudgement with them for their sins daily committed:
And in all humiliation do prostrate themselves, before God's tribunal seat, humbly craving the Lord never to enter into judgement with them for their Sins daily committed:
The rule of praier giuen by our Sauiour Christ enforceth this point, teaching the godly while they liue, euer to pray, forgiue vs our debts, the authoritie of the scriptures confirmeth the same in many and sundrie other places, teaching vs to acknowledge and confesse,
The Rule of prayer given by our Saviour christ enforceth this point, teaching the godly while they live, ever to pray, forgive us our debts, the Authority of the Scriptures confirmeth the same in many and sundry other places, teaching us to acknowledge and confess,
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so that hence, if any spirit there arise, so foolish as dare affirme, that the Church and the particular members thereof ought to be a pure and sanctified Church of it selfe,
so that hence, if any Spirit there arise, so foolish as Dare affirm, that the Church and the particular members thereof ought to be a pure and sanctified Church of it self,
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and in it selfe, from all staine and corruption, either in doctrine or manners, we are taught what to answere, that we can neuer be partakers of that totall freedome,
and in it self, from all stain and corruption, either in Doctrine or manners, we Are taught what to answer, that we can never be partakers of that total freedom,
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as the duetie of their deliuerance, is the verie same which the Apostle Paule vrgeth to the Rom. Let not sinne raigne in your mortall bodies that ye should obey it in the lusts therof:
as the duty of their deliverance, is the very same which the Apostle Paul urges to the Rom. Let not sin Reign in your Mortal bodies that you should obey it in the Lustiest thereof:
and the slauerie of their spirituall Pharaoh) sin get not the dominion ouer them againe, that it should not like a mercilesse tyrant rule ouer them againe,
and the slavery of their spiritual Pharaoh) since get not the dominion over them again, that it should not like a merciless tyrant Rule over them again,
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Tamet si peccatum in nobis residet, tamen absurdum est, vt ad exercendum suum regnū vigeat: Although sinne while we liue will haue some resiancie with vs:
Tamet si peccatum in nobis residet, tamen absurdum est, vt ad exercendum suum regnū vigeat: Although sin while we live will have Some resiancie with us:
& performing obedience to the Lord, I wil (as God shall guide me by his holy spirit) insist a little further in laying downe the reasons and arguments, that the Apostle vseth in the two aforesaid verses:
& performing Obedience to the Lord, I will (as God shall guide me by his holy Spirit) insist a little further in laying down the Reasons and Arguments, that the Apostle uses in the two aforesaid Verses:
For if we giue our members vnto sinne, we make them the weapons of vnrighteousnes, by meanes whereof issueth nothing from them but that which is vnrighteous altogether,
For if we give our members unto sin, we make them the weapons of unrighteousness, by means whereof issueth nothing from them but that which is unrighteous altogether,
and his worship, he doth not say barely: Giue your members to God: as he forbiddeth them to giue them to sinne, but hee saith: Exhibete vos ipsos vtique totos:
and his worship, he does not say barely: Give your members to God: as he forbiddeth them to give them to sin, but he Says: Exhibite vos ipsos Vtique totos:
then why should we not apply our selues and whole strength, for the continuall enioying of it? especially when as to make a relapse into sinne againe is to fall into euerlasting death (without Gods great mercie in Christ) from eternall life, contained in these words,
then why should we not apply our selves and Whole strength, for the continual enjoying of it? especially when as to make a relapse into sin again is to fallen into everlasting death (without God's great mercy in christ) from Eternal life, contained in these words,
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Now by the due and carefull consideration of all these arguments, the diligent and carefull Christian out of this one proofe, shall finde himselfe compassed about with many reasons and sound argumēts, all enforcing this point.
Now by the due and careful consideration of all these Arguments, the diligent and careful Christian out of this one proof, shall find himself compassed about with many Reasons and found Arguments, all enforcing this point.
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After thy deliuerances bestowed vpon thee by God, Sinne no more: Viz. suffer not sinne to make thee his slaue no more, to make thee his carthorse, to rule and raigne in thee, to obey his lustes, to giue eare to his inchantements:
After thy Deliverances bestowed upon thee by God, Sin no more: Viz. suffer not sin to make thee his slave no more, to make thee his carthorse, to Rule and Reign in thee, to obey his lusts, to give ear to his enchantments:
but hauing the vncleane spirit driuen out of thee, entertaine him no more, being escaped from the filthinesse of thy sins, fall not into thy old wont and vomit of sinne againe,
but having the unclean Spirit driven out of thee, entertain him no more, being escaped from the filthiness of thy Sins, fallen not into thy old wont and vomit of sin again,
Now because the arguments of the Papists Catherans, Caelestins, Donatists, and vnpure Perfectists, for prouing and confirming an absolute obedience to the law of God,
Now Because the Arguments of the Papists Catherans, Caelestins, Donatists, and unpure Perfectists, for proving and confirming an absolute Obedience to the law of God,
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& a totall puritie from sinne, amongest the godly in this life, seeme to the reader at the first view to carrie some weight, I will a little more stand vpon the confutation of their obiections & the right sense and meaning of those testimonies of scripture, which they falsely peruert to their owne destruction, & the endangering of manie.
& a total purity from sin, amongst the godly in this life, seem to the reader At the First view to carry Some weight, I will a little more stand upon the confutation of their objections & the right sense and meaning of those testimonies of scripture, which they falsely pervert to their own destruction, & the endangering of many.
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Secondly, that when to this life we finde no end or stay of the conflict betweene the flesh and the spirit, we may so much the more long for that blessed life, wherein wee shall appeare before God, perfectly regenerate and holy:
Secondly, that when to this life we find no end or stay of the conflict between the Flesh and the Spirit, we may so much the more long for that blessed life, wherein we shall appear before God, perfectly regenerate and holy:
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So that this proofe, which they vse as a daunt to driue vs from the trueth, may wee vse as a sword to pearce them thorow, who withstand so plaine a trueth.
So that this proof, which they use as a daunt to driven us from the truth, may we use as a sword to pierce them thorough, who withstand so plain a truth.
Secondly, it is true by comparison, vz. If you compare persons with persons, that there is more vertue and knowledge to bee found in one man, then in another:
Secondly, it is true by comparison, Vz. If you compare Persons with Persons, that there is more virtue and knowledge to be found in one man, then in Another:
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so the Apostles well instructed in Christ, were called perfect, in respect of them who being too much set vpon ceremonies of the Law, were pulled asunder from the body it selfe.
so the Apostles well instructed in christ, were called perfect, in respect of them who being too much Set upon ceremonies of the Law, were pulled asunder from the body it self.
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They alleadge further, that so earnestly to maintaine this imperfection, is to make Christians slothfull: which otherwise by preaching perfection, would be pricked forward to the attaining thereof. I answere:
They allege further, that so earnestly to maintain this imperfection, is to make Christians slothful: which otherwise by preaching perfection, would be pricked forward to the attaining thereof. I answer:
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Which obiection being thus answered, appeareth manifestly how wicked, and directly against this sound and holesome doctrine of the vnperfect obedience of the faithfull in this life, is that Canon of the Tridentine Councell, Can. 18. sess. 6. enacting thus:
Which objection being thus answered, appears manifestly how wicked, and directly against this found and wholesome Doctrine of the unperfect Obedience of the faithful in this life, is that Canon of the Tridentine Council, Can. 18. sess. 6. enacting thus:
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And here for the summary conclusion of this point, I cannot omit the testimonies of two ancient learned fathers, concerning the premisses: Augustine saying thus:
And Here for the summary conclusion of this point, I cannot omit the testimonies of two ancient learned Father's, Concerning the premises: Augustine saying thus:
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If couetousnes be vanquished, lust riseth vp: if lust be suppressed, ambition commeth in place: if ambition bee contemned, wrath galleth, pride puffeth vp, drunkennes allureth, wickednesse cutteth off friendship:
If covetousness be vanquished, lust Riseth up: if lust be suppressed, ambition comes in place: if ambition be contemned, wrath galleth, pride Puffeth up, Drunkenness Allureth, wickedness cutteth off friendship:
The last point that I haue thought good to note out of these wordes, Sinne no more, is the priuate and particular vse and application, that euery one partaker of any deliuerance, either spirituall or corporall from the Lorde, must make to his own soule, concerning such dutie as the Lord requireth of him, which is this:
The last point that I have Thought good to note out of these words, Sin no more, is the private and particular use and application, that every one partaker of any deliverance, either spiritual or corporal from the Lord, must make to his own soul, Concerning such duty as the Lord requires of him, which is this:
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O thou man, whosoeuer thou bee, who hast tasted most abundantly the sweete mercies of thy God, escaped many dreadfull dangers, passed many perils, the Lord still preseruing thee,
Oh thou man, whosoever thou be, who hast tasted most abundantly the sweet Mercies of thy God, escaped many dreadful dangers, passed many perils, the Lord still preserving thee,
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forewarning him of the danger that would ensue, if he did not presently put in practise the dutie of his deliuerance, contained in these wordes of the text:
forewarning him of the danger that would ensue, if he did not presently put in practise the duty of his deliverance, contained in these words of the text:
better neuer to haue receiued the sweete raine and dew of Gods blessings, then after the receipt of them, to bring forth nothing but bryers and brambles:
better never to have received the sweet rain and due of God's blessings, then After the receipt of them, to bring forth nothing but briers and brambles:
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For proofe hereof, reade Leuit. 26. from the 14. verse to the end of the chapter, where the seruant of God Moses setteth downe, that for the peoples disobedience,
For proof hereof, read Levites 26. from the 14. verse to the end of the chapter, where the servant of God Moses sets down, that for the peoples disobedience,
And howe fearefull a thing it is, after God hath giuen vs health or deliuerance out of dangers, to offend him againe by our loose life, appeareth by Pharaoh and his fearefull ende, and by that sharpe censure Christ gaue of the nine leapers by him cleansed, and yet remained vnthankfull.
And how fearful a thing it is, After God hath given us health or deliverance out of dangers, to offend him again by our lose life, appears by Pharaoh and his fearful end, and by that sharp censure christ gave of the nine leapers by him cleansed, and yet remained unthankful.
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but it signifieth a thing most assuredly, that will come to passe, as being a iudgment proceeding from the father of light, with whom is no variablenes not shadow of turning.
but it signifies a thing most assuredly, that will come to pass, as being a judgement proceeding from the father of Light, with whom is no variableness not shadow of turning.
It may be, some now a daies may sooth vp Gods iudgements and threatnings, and sooth themselues in their sinnes and say, tush, to sin is not so great a daunger as it is taken to be,
It may be, Some now a days may sooth up God's Judgments and threatenings, and sooth themselves in their Sins and say, tush, to since is not so great a danger as it is taken to be,
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Again the same author sheweth the danger all such are in, as by their continuance in sinne (after they haue receiued the knowledge of the truth) do crucifie againe the sonne of God, addeth as a cōclusion these words:
Again the same author shows the danger all such Are in, as by their Continuance in sin (After they have received the knowledge of the truth) do crucify again the son of God, adds as a conclusion these words:
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vnlesse they presently put in practise the holsome counsell of the Apostle Paul to the Corinthes: aduising them to enter into a serious and sound adiudging of themselues,
unless they presently put in practise the wholesome counsel of the Apostle Paul to the Corinthians: advising them to enter into a serious and found adjudging of themselves,
Out of all these aforenamed phrases may be gathered the vrgent necessitie that was imposed vpon this man healed, presently to put in vre the continuall dutie of his deliuerance, and insinuateth also vnto euery one of vs,
Out of all these aforenamed phrases may be gathered the urgent necessity that was imposed upon this man healed, presently to put in use the continual duty of his deliverance, and insinuates also unto every one of us,
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O ye negligent, coole, carelesse, disobedient, and scornefull people in the North parts of England, who deseruing Gods wrath for your manifold sins are yet now in the multitude of his mercies, freed & deliuered from the effect of his wrath, sinne no more, least if you againe tempt and prouoke the liuing Lord to anger, he call you to recken and giue an account for your selues, & so ye shall neuer be able to answere one of a thousand.
O you negligent, cool, careless, disobedient, and scornful people in the North parts of England, who deserving God's wrath for your manifold Sins Are yet now in the multitude of his Mercies, freed & Delivered from the Effect of his wrath, sin no more, least if you again tempt and provoke the living Lord to anger, he call you to reckon and give an account for your selves, & so you shall never be able to answer one of a thousand.
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Further in that our Sauiour Christ heere admonisheth the man healed of his daily danger, if euer after hee, doe not crucifie the olde Adam with the lustes thereof:
Further in that our Saviour christ Here Admonisheth the man healed of his daily danger, if ever After he, do not crucify the old Adam with the lusts thereof:
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To conclude therefore this point, we learne heere that all excuse or censuring the Lord of hard dealing in iudgmēt is remoued frō the wicked, seing all of thē before they vndergo the intollerable burthē of his wrath are offred most abundātly to drinke of his loue.
To conclude Therefore this point, we Learn Here that all excuse or censuring the Lord of hard dealing in judgement is removed from the wicked, sing all of them before they undergo the intolerable burden of his wrath Are offered most abundantly to drink of his love.
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[ A worse thing. ] For the consideration of the measure and greatnes in some sort of this punishment, which heere is threatned the man if he offend againe, I wish thee diligent & wise reader, to g•ue a glaunce backe to the viewe of his former sicknesse,
[ A Worse thing. ] For the consideration of the measure and greatness in Some sort of this punishment, which Here is threatened the man if he offend again, I wish thee diligent & wise reader, to g•ue a glance back to the view of his former sickness,
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It is very likely that his correctiō was laid vpon him in his youth and the verie time, which by nature, yeeldeth pleasure to the bodie, was altogether painefull:
It is very likely that his correction was laid upon him in his youth and the very time, which by nature, yields pleasure to the body, was altogether painful:
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for the aggrauating whereof, this one thing did not a little worke, that when this poore soule so long had beene soaked and bathed in his affliction full 38 yeares, he grew to be forlorne, forsaken,
for the aggravating whereof, this one thing did not a little work, that when this poor soul so long had been soaked and bathed in his affliction full 38 Years, he grew to be forlorn, forsaken,
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continually many diseased, by helpe of others brought to the poole, and so healed, and yet he a distressed soule, pitied of none, relieued by none, expecting stil, some would cary him,
continually many diseased, by help of Others brought to the pool, and so healed, and yet he a distressed soul, pitied of none, relieved by none, expecting still, Some would carry him,
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if they offend againe, and to make all that shall reade this, more circumspect in this point, I will set downe the excellent saying of the afore-recited author Caluin touching this one point:
if they offend again, and to make all that shall read this, more circumspect in this point, I will Set down the excellent saying of the afore-recited author Calvin touching this one point:
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Non dubiū est, quin sibi horrendas saepè, & prodig•o so• cruciatus, miseri homines, improbis suis quaerimonijs accersunt, dum nigant mala sua augeri posse.
Non dubiū est, quin sibi horrendas saepè, & prodig•o so• Cruelties, miseri homines, improbis suis quaerimonijs accersunt, dum nigant mala sua augeri posse.
VVithout all question, wicked men do heape vpon their owne heads, many great and fearfull iudgements, while after a complaining manner they cry out and say, their griefes are so great,
Without all question, wicked men do heap upon their own Heads, many great and fearful Judgments, while After a complaining manner they cry out and say, their griefs Are so great,
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yet is the Lord of power to inflict, and here threatneth that hee will inflict a greater and more grieuous punishment, in all circumstances then before:
yet is the Lord of power to inflict, and Here threatens that he will inflict a greater and more grievous punishment, in all Circumstances then before:
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There are no punishments so great laid vpon the wicked, which the Lord Iehouah is not of power to aggrauate and make greater, whensoeuer the same shall seeme good vnto him.
There Are no punishments so great laid upon the wicked, which the Lord Jehovah is not of power to aggravate and make greater, whensoever the same shall seem good unto him.
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yet from the beginning thereof, till the perfect healing of the same, the Lord euer assisted him by his power, prepared him by patience and though of the one hand the poore man semed to bee forlorne,
yet from the beginning thereof, till the perfect healing of the same, the Lord ever assisted him by his power, prepared him by patience and though of the one hand the poor man seemed to be forlorn,
but that also which is more fearfull, he will withdraw from him his louing protection: which blessed protection, did in his former sicknesse euer vphold him from perishing.
but that also which is more fearful, he will withdraw from him his loving protection: which blessed protection, did in his former sickness ever uphold him from perishing.
and after this, that if extreame was our affliction, great our danger, and our case vtterly remediles, without the sole saluation and deliuerance of him, who is vnto his owne Church all in all:
and After this, that if extreme was our affliction, great our danger, and our case utterly remediless, without the sole salvation and deliverance of him, who is unto his own Church all in all:
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surely then to determine for a most certaine trueth, that hereafter, unles our Lord & maister finde vs more carefull schollers, in learning of his will,
surely then to determine for a most certain truth, that hereafter, unless our Lord & master find us more careful Scholars, in learning of his will,
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And surely, if a worse thing, a worse plague come vpon our North-parts of this land againe, it is because (as diuers to their griefe, haue both seene and heard) that many of you, great townes, great congregations, priuate families and persons,
And surely, if a Worse thing, a Worse plague come upon our North-parts of this land again, it is Because (as diverse to their grief, have both seen and herd) that many of you, great Towns, great congregations, private families and Persons,
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And to conclude, whereas many of you (my beloued countrimen) haue been depriued of the enioying of one anothers fellowship, in the time of your affliction:
And to conclude, whereas many of you (my Beloved countrymen) have been deprived of the enjoying of one another's fellowship, in the time of your affliction:
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but rather in stead of this, the drunkard to associate himselfe with his drunken companions, the whoremonger to seeke for his harlot, the vainglorious man for his flatterers, the carnall man for his confederates, the vsurer for his creditors, one wicked man with another,
but rather in stead of this, the drunkard to associate himself with his drunken Sodales, the whoremonger to seek for his harlot, the vainglorious man for his Flatterers, the carnal man for his confederates, the usurer for his creditors, one wicked man with Another,
namely, that as the godly bringing forth the pleasant fruits of righteousnes in their liues, haue still more & more the sweete mercies of God multiplied vpon them, till they enioy them in their fulnes in the kingdom of glorie.
namely, that as the godly bringing forth the pleasant fruits of righteousness in their lives, have still more & more the sweet Mercies of God multiplied upon them, till they enjoy them in their fullness in the Kingdom of glory.
but the weedes and brambles of iniquitie, haue Gods iudgements still more and more increased against them, till at the length they presse them downe to hell.
but the weeds and brambles of iniquity, have God's Judgments still more and more increased against them, till At the length they press them down to hell.
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Si nil ferulis proficiat erga nos Deus, quibus leniter nos tanquam teneros ac delicatos filios, humanissimus pater castigat, nouā & quasi alienam personam induere cogitur:
Si nil ferulis proficiat Erga nos Deus, quibus Leniter nos tanquam teneros ac delicatos Sons, humanissimus pater castigate, nouā & quasi alienam Personam Indure cogitur:
Which (my beloued) that the former may euer take place in vs, and so escape, that the latter be neuer laid vpon vs, the Lord for his infinit mercies sake grant vs,
Which (my Beloved) that the former may ever take place in us, and so escape, that the latter be never laid upon us, the Lord for his infinite Mercies sake grant us,
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Caluin. in Ioh. cap. 5. ver. 7. quantumuis diù nos suspensos teneat, sic anxiè gemamus sub nostris arumnis, vt longi temporis taedium nūquam nos exanimet.
Calvin. in John cap. 5. ver. 7. quantumuis diù nos suspensos Tenet, sic anxiè gemamus sub nostris arumnis, vt longi Temporis taedium nūquam nos exanimet.
Donec coelestū medicus opem nobis fert, nos non tantum intùs fouemus multos morbos, sed etiam morter. Caluin in Psal. 103. ver. 3. 1. Ioh. 1.7. 1. Pet. 1.19. Rom. 5.4. Ioh. 14.6.
Donec coelestū medicus opem nobis fert, nos non Tantum intùs fouemus multos Morbos, sed etiam mortar. Calvin in Psalm 103. ver. 3. 1. John 1.7. 1. Pet. 1.19. Rom. 5.4. John 14.6.
For the outward operation of the sicknesse they may agree. Cal. in Psal. 37.19. A difference betweene the afflictions of the godly and vngodly. Psal. 1.4
For the outward operation of the sickness they may agree. Cal. in Psalm 37.19. A difference between the afflictions of the godly and ungodly. Psalm 1.4
The only perfection in this life is to know our selues imperfect. Ierom. in epist. Nunquam ad perfectionē pertingemus, nisi confecto nostro stadio. Cal. in Ephes.
The only perfection in this life is to know our selves imperfect. Jerom in Epistle. Never ad perfectionē pertingemus, nisi confecto nostro Stadio. Cal. in Ephesians
